Knock knock. Who's there? Death.

בס"ד

There is a famous question regarding the events that transpired on the night of the plague of the firstborn in Egypt.

On the one hand, Hashem tells the Jews that they should prepare the korban Pesach and daub its blood on their doorposts. Further, they are instructed to remain behind their blood-marked doors and not venture outside during the night. This is a protective measure, for in seeing this, "… G-d will pass over your doorway and not allow the destroying angel into your houses to kill." [Shemos 12:23]

On the other hand, though, is the assertion that Hashem himself is the one who will be performing makkas bechoros, as He says, "And I will pass through Egypt on that night and I will smite every first born …" [Shemos 12:12]

So what destroying angel is Hashem protecting us from ?

The Vilna Gaon answers the question by pointing out that while G-d himself is performing the smiting of the Egyptians, there may be one or two Jews who have reached the end of their allotted time on this earth and are up for collection by the angel of death. If they were to die, the heavenly retribution against Egypt would be incomplete since they could legitimately point out that Jews died that night also. (It can be compared to a scorecard. Even though 236,986 to 2 is still an overwhelming victory – it's not that same as a shutout). It is to prevent this intrusion by the malach hamavess, and its unwelcome inference, that the blood is to be daubed on the doorposts.

The implications of this idea are awesome and staggering. An entire nation (estimated at 2-3 million people) performed a complex ritual and remained closeted in their houses all night to save the lives of one or two Jews! Surely, this display of profound unity is one of the merits that the fledgling nation managed to come up with to deserve Hashem's redemption.

And us? What would we do for the 'achdus' of our people, or for 'kavod shamayim'? And have we done it lately?

Hatzlacha!

To Speak or Not To Speak

בס"ד
Moshe keeps on referring to his own speech impediment by the term "ערל שפתים" which is loosely translated as "thick lipped". Rashi teaches us that every instance where there is something coating or blocking a particular limb, it can be described as an "ערלה". When the Navi seeks to offer comfort to a wayward people, he tells the Yidden that Hashem will remove the 'orlah' from their hearts and they will be able to devote themselves to Him wholeheartedly.
We know that Moshe was 'thick lipped' since his unfortunate encounter with some hot coals in his infancy when Pharaoh wanted to be certain that he was not angling for the Egyptian throne. This may have caused Moshe some speech impediment, but in what way are his lips 'blocked' or sealed? Shouldn't Moshe more appropriately describe it as having handicapped lips? (As he does in Shemos 4:10 "כבד פה וכבד לשון" – heavy of lip and of tongue)
When Moshe pleads unable to fulfill G-d's mission due to his 'lips', Hashem answers him by appointing Aharon to do the talking. Why wouldn’t Hashem simply remove Moshe's blockage, in effect 'circumcising' his lips, and leave him to do the job?! Because having lips that are blocked is an asset and not one that Moshe wants to give up. Years of tending flocks of sheep in the wilderness had given Moshe time to introspect and hone a lofty spiritual character. This 'blockage' is not just a remnant of his coal scarred lips, it is actually an achievement on Moshe's part. How does having your lips blocked manifest itself? In the inability to speak.
The Chofetz Chaim quotes the saying that many limbs were given one 'gate' yet the tongue was given two, teeth and lips. The Gemara also says that if you would pay a selah (a coin) for the right to speak, you should pay double for the right to remain silent (Megilla 18a).
Moshe has, by virtue of his humility, and perhaps aided by his natural speech difficulties, chosen to place a third barrier upon his mouth, a blockage of the lips. This 'orlah' is what distinguishes him as the mouthpiece of the shechina par excellence, not the ability to orate in a polished fashion, but rather the conviction to stay quiet. This is what elevates him to the status of 'father of all the prophets'. Because prophecy has nothing to do with your own words, it is merely serving as a vessel for the holy words of the Ribonno Shel Olam.
Rav Shimshon Raphael Hirsch points out that Moshe doesn't just mention to Hashem that he is an 'areil sefasaim', he mentions it before Hashem (see Shemos 6:12, 30). The implication here is one of petition. Moshe is beseeching G-d and telling him, "Hashem, here I am, with an extra layer of watchfulness over my speech, how can I ruin that and come before Pharaoh?" Incredibly, Hashem agrees. Most of the mundane aspects of the back and forth dialogue were spared from the "פה שעתיד לדבר עם השכינה".
Through this extra barrier upon his speech, Moshe merited to be the one to storm the heavens and return with the Torah, our treasure for all time. What will we accomplish if we place a little barrier of our own?
Hatzlacha !!

Know When To Hold 'Em

בס"ד
One of the most interesting points of the Parasha is Pharaoh's attempts at controlling the Jewish population. He issues chilling orders to the Hebrew midwives, telling them to dispose of any male child before its first breath. The midwives respond in a clever and devious manner, openly accepting Pharaoh's murderous missive while secretly rejecting it completely. When Pharaoh challenges them, they respond by lying and telling him that they were unable to reach the Jewish women in time

The entire incident begs the question, why didn't they just refuse openly? The answer forms a powerful lesson in dealing with the forces of evil, internal or out.

When you face up to a tyrant or an evil impulse – there is an overwhelming response. If the Hebrew midwives would have refused him, he would simply have had them killed. Same goes for the yetzer hora, sometimes when we stand up to him, he counters with a strong show of manipulative force and we find ourselves doubly tempted! By paying lip service to his scheme, the Hebrew midwives were able to insure that no one else was given their job, certainly not anyone who would have caved in and followed orders.

Sometimes we need to fight the yetzer hora in the same way. We don't always need to challenge him in an overt fashion. By paying him lip service we can sometimes get in beneath the radar. If there is a particular action that is beneath us and inappropriate, we need not declare it in bold terms. We can simply tell the yetzer hora "not now", "I didn't get a chance", or other excuses of that ilk. Before you know it, the yetzer hora's urgency will have passed because he assumes that you are already sold on his plan. Yet, just like the Hebrew midwives, you will actually be heroically forging ahead, right under the yetzer hora's nose!

Hatzlacha !!

Too Much, Too Fast

בס"ד

Why did Reuven, the actual firstborn, not receive the birthright portion from Yaakov? After all, Yaakov Avinu was very sensitive to the subject – he fought his own brother over it in an epic struggle that lasted more than twenty years!

In his final message to Reuven, Yaakov tells him exactly that, why he didn’t get the birthright.
"You are too much like water, and you didn’t leave anything over" [Bereshis 49:4]
The Netziv explains that water possesses two qualities, both of which are linked to its consistency. Water will pour out faster than other liquids (which are thicker) and water will pour out cleaner than other liquids, leaving fewer droplets in the utensil from which it was poured.
These were Reuven's two faults. He was rash to act quickly and he stubbornly clung to a commitment once he made it – "going all in". At face value these seem like excellent qualities, who wouldn't want a leader who is alacritous and steadfast? At second glance, however, we see these qualities in a truer light. To look before you leap is not a contradiction to swiftness and commitment is wonderful but should not replace levelheaded analysis.
It was these two failures that prevented Reuven from earning his rightful place at the throne of the twelve sons of Yaakov.
The next time a decision come our way, will we think it through or act recklessly? When we are at a crossroads, will we go forward without leaving a drop in the bucket, so we can reassess and reconfirm, or will we go all in, and never change regardless of the consequences?

Let us learn from Reuven's example and utilize both our zeal and our intellect to their utmost capacity in the service of our Creator.

Hatzlacha !!

PDA's for G-d

בס"ד
We say in "Al HaNissim" that the Jews who triumphed over the Greeks lit candles in the holy courtyards ("...והדליקו נרות בחצרות קדשך...") referring to the miracle of the menorah.
The Shem MiShmuel asks – why refer to the menorah as standing in the courtyard of the Beis Hamikdash – it stood in the Heichal (sanctuary)?!
His answer will help us milk the last drops of inspiration from this incredible holiday.
The Greeks intentionally unpurified all the oil in the Beis HaMikdash. They were well aware of the value of purity – it was exactly that which they sought to destroy – our souls – our pure souls. The more internal something is, the holier it usually is, and the more resistant to tumah (impurity). That's why we refer to the neshama as having been placed inside our body (even though it is no more inside our kishkes that it is outside our noses). When the Greeks wanted to go after the Torah, the soul of the Jewish nation, they reasoned that if we were wallowing in impurity we wouldn’t be able to maintain our lofty souls. When we defeated them, however, the tide of the battle turned so decisively that we didn't only reclaim the internal "point of purity" (that 'Jewish spark' which is in every Jew – sometimes known as a 'pintele yid') we chased them back into their, external domain!
The Menorah didn’t just burn pure oil inside the Heichal of the Beis HaMikdash – it shined that light outward into the courtyard! That external shining, more than anything else, signified our victory. We took back our intimate connection with Hashem (through the Torah) and broadcast it through the public display of the shining lights.
As Chanukah closes and we say Al HaNissim those last few times – let us take a moment to reflect upon the close, intimate connection we have to Hashem – and then let that connection shine outwards! It could take the form of a Mitzva or Beracha performed loud and proud, even just walking with the surety of step and regal bearing of a crown prince or princess.

Shine on !!

When Light is Really Darkness

בס"ד
The Greeks and the Jews should have been great pals! They were both learned cultures who valued knowledge, so why was there such friction between them?

The Medrash teaches us that the description of existence before creation was actually a metaphor for our different exiles [see Bereshis Rabba 2:4]. Which word does the Medrash insist describes the Greeks? "חשך" – Darkness. If the Greek culture was so advanced in it's pursuit of various wisdoms, why does "חשך" aptly describe their oppression of the Jews?

Wisdom is compared to light, because they accomplish similar things. Understanding gives you a new perspective, just as light enables you to ascertain what was unfathomable in the dark.

When Hashem created the world He first created light. This light, according to some, was then crystallized into the sun, moon and stars. When Hashem finished creating the world, there was only one source of light, that which was divinely created.

But despite the concrete testament to Hashem's awesome power that these marvels represented, there was an inherent danger in them as well. What would happen if man started to believe that these sources of light were independent of G-d? That would be tragic. It would run directly contrary to the reason and purpose of their creation. The celestial bodies are known as the 'armies of the heavens' (צבא השמים), since part of their purpose is to reflect glory upon their creator. But if they are appreciated for themselves – without praising the One who put them there – then they might as well not be there! And without them – we have darkness.

Darkness is not simply the absence of light, it is also the absence of the message of light. Without the knowledge that all light comes from G-d, we may have physical light – but essentially we are dwelling in a mental darkness.

The same is true of wisdom. If we value wisdom, but insist on separating the wisdom from its proper divine source, then we have not wisdom, but ignorance.

The ancient Greek culture was rich with knowledge and wisdom, yet both of these were used in an inherently flawed fashion – to glorify the man who possessed them instead of worshiping G-d, who created them. Their light was really darkness.

To celebrate our victory over their flawed ideology we perform the opposite ritual. We light flames – a source of light that is clearly ascribable to man – and we acknowledge that in a deeper sense, even these dancing lights are actually a gift from G-d.

Yes, Hashem does give us the ability to partner Him in the creation of this magnificent world. And yes, we are able to be the source of glorious things like light and wisdom. But in order for us to truly 'get it' we must first acknowledge that we are only acting with the permission and blessing of the true source. It was the lack of this acknowledgment that represented the flaw in the Greek philosophy (you could call it their Achilles heel – hah!) And it is this acknowledgment that we broadcast by lighting our own little lights in salute of the great spiritual lights that Hashem gave us.

Happy Chanukah !

In The Eyes Of Man and G-d

בס"ד

After rising to the prestigious post of seneschal in Potifar's house, Yosef is propositioned by Potifar's wife. While it is understandable, and supremely commendable, that he refuses her advances – Yosef's reason for doing so bears some analysis.

[בראשית לט:ט]"...ואיך אעשה הרעה הגדולה הזאת וחטאתי לא-לוקים"
"… and how shall I do this great evil and sin before G-d" [Bereshis 39:9]

Having been a slave - sold multiple times – may have made Yosef appreciate the cushy position he held in Potifar's household. Wouldn't it be his gratitude to Potifar that would prevent Yosef from commiting this adulterous betrayal?! Yet, not a word about the master of the house is spoken when Yosef rebuffs Potifar's wife.

Why not?

The answer teaches us what it means to be a committed Jew and also gives us a glimpse at what makes a tzaddik tick.

The bottom line in every Jew's life is G-d. A true servant of Hashem is not satisfied relegating G-d and His laws to the Beis Medrash or shul. Hashem is a considered factor in every facet of life. As such, Yosef's first thought about this traitorous offer was what G-d thought about it. Since G-d forbade adultery – there was no reason to examine the issue further and regard the obvious grievance that would arise with Potifar.

Furthermore - Yosef, as we saw, refused Potifar's wife on ideological grounds and not social ones. But in his refusal – those are the reasons he mentions. Why doesn’t he give her the reason she can most easily digest? Surely this betrayal is something she can grasp without a lesson in theology? Yosef, however, is not interested in easing anyone's comprehension. Yosef is interested in the emes. Declaring the act to be forbidden on social grounds would be the understatement of the century. It would be like saying that smoking is bad for you because it makes your clothes smell. As such, Yosef calls it as he sees it and condemns the action on its most heinous grounds.

But there is even a deeper message to be taken home.

Potifar's wife knows full well what she is suggesting. The betrayal of her husband and provider doesn't seem to weigh very heavily on her conscience. Yosef makes a declaration which is designed to answer this hedonistic attitude as well; Yosef declares the act to be a sin before G-d. Using powers that G-d has given him in a manner that is counter to their divinely intended purpose is wrong. You may claim absolution from social constraints on all sorts of grounds – but you are never free from your divine obligations. How could you – metaphorically - stab G-d in the back with the very knife He gave you?! And if you are prepared to betray your fellow man – won't betrayal of G-d be not too far behind?

Hashem has given us many talents and abilities – let us endeavor to dedicate them to the exclusive use in His service. And the next time we are tempted to do something we shouldn’t – just think – are we straying or betraying? May Hashem give us strength to guard ourselves and not falter.
Hatzlacha !

In G-d We Trust

בס"ד

Yaakov Avinu prepares for his meeting with his murderous brother, Esav, by taking a three pronged approach. He sends a gift of appeasement, he splits his camp into a more defensible formation and he davens to Hashem for help (see Rashi Bereshis 32:9).
It would seem that Yaakov has certainly thought this all out – and is doing all that G-d would require of a Jew in times of distress. He performs hishtadlus and then relies on Siyaata Dishmaaya.
If this is the blueprint for us for generations – if this is what we are meant to learn from – why does Yaakov seem to be doing twice as much hishtadlus as bitachon ? Out of the three items of preparation he performs – only one of them is directed at the spiritual source of all – while two are dealing with the physical and mundane. How does this add up ?
Yaakov Avinu is not working twice as hard in the natural world – he is just teaching us a valuable lesson about our efforts at success.
The two actions of mundane preparation – the splitting of the camps and the gifts of bribery – are two distinct courses of action. There is no unifying principle in the different forms of hishtadlus that we must do.
In Avodas Hashem, the opposite is true.
There are many avenues by which we endeavor to find favor in the eyes of our creator. We pray, dedicate ourselves to greater mitzvos or even pledge to avoid any semblance of prohibition. We may approach our commitments to G-d in many ways. But in the end, there is only one goal – being a closer, better servant of the One Above.
So while Yaakov Avinu may have seemed like he was pursuing twice as many earthly avenues for salvation as heavenly ones – it was really just an act of recognition that anything he did in hopes of being a better Jew would be one, unified act of avodah.
May we see all of our spiritual efforts blessed with the recognition that we are one people dedicating all of our disparate energies towards the common goal of service of the divine. May this dedication rebuild His house that we may serve Him all the better – speedily, in our days, amen.
Hatzlacha !!

Say It With Love (To That Lazy Bum!)

בס"ד

When Yaakov arrives at the well in Charan, he asks the locals if they know Lavan. After exchanging a few more pleasantries, he tells the shepherds that their daily work is not yet completed – why are they just lounging around the well instead of grazing their flocks?
What kind of answer could we expect for this bit of intrusive rebuke?! Probably a choice word or two. But, incredibly, the shepherds answer him! Why did they seem to accept Yaakov's rebuke?
The reason for this is Yaakov's sincerity.
When we have difficulty accepting rebuke it is because we sense the veiled criticism that may accompany it. But, if the rebuke is filled with loving sincerity – you can't help but receive it well.
This is a powerful lesson to us at both the giving and receiving end of the rebuke spectrum. When receiving any reproof – let us try to feel the honest caring that is behind it (even if only partially). And when delivering any rebuke we must only be thinking of the good of the other person.

Hatzlacha !

The Hunt

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 !!

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 !

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 !!

(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 !!

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 !!

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 !

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 !

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 !!

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 !

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.

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 !!