Pulling Both Ends

בס"ד

While the entire tabernacle was also called the "משכן" or dwelling place for the Divine Presence, the passuk ascribes this lofty title to one particular part, the first layer of cloth coverings.

There were three (or four) layers that covered the mishkan. The first was made up of multiple strands of dyed wool, linen and gold and was woven into a pattern of cherubs. The second was called the "אהל" or tent and was made out of goat hairs woven together. The final layer of curtain was either a singular layer that incorporated both the dyed ram skins and the skins of the miraculous tachash (a rainbow colored animal that resembled a unicorn – see Talmud Shabbos 28a), or two individual curtains – one made up of each material, respectively.

It is interesting to note, however, that the lower two layers were not whole curtains. Hashem instructs Moshe to make these layers out of individual strips that would later be sewn together to form two curtains and those two curtains would be connected by a series of hooks called "קרסים". Both sections of curtain ended in fifty loops and fifty double edged hooks attached the two edges together.

Two questions stand out rather starkly.

Firstly, if the strips were to be sewn together permanently – why weave them as different strips at all? Secondly, if the two section were to be connected – why not have the hooks woven into one section and the loops in the other, so that they could hook each other easily? It seems more intuitive that having loops on both edges and a separate, double-edged, hook to hold them together.

One question is answered by the kli yakar. The innermost layer of curtain, the "mishkan" itself, was made of exactly ten strips. These were sewn into two sections of five strips each, and they represented the Ten Commandments. The Ten Commandments had two parts, one dealing with the obligations of man to his Creator and one dealing with man's duties to his fellow man. Similarly, the "mishkan" was split, one side to cover the Holy of Holies which contained the Word of G-d, and one side to cover the Holy which contained the offerings of man.

So why use the cumbersome double loop structure? To teach us that neither side has precedence. If we would have crafted the sections to latch one onto the other, we have been tempted to view one part of the curtain as central and the other as merely hitching a ride. In light of the symbolism of the Ten Commandments we can assess just how tragic such a misunderstanding would be. Neither the obligations of man to his fellow nor the duties of man to G-d, take priority over each other. Rather, they both represent the fulfillment of the Divine will.

By latching them equally, G-d is teaching us the secret to achieving Divinely inspired harmony. When we assist our fellow man with the same fervor and piety usually reserved for service to G-d, and when we approach our divine duties with the same goodwill and generosity that we manage to garner for our fellow, we will have truly fulfilled the message of the "mishkan". And in doing so, we will merit the blessing "ועשו לי מקדש ושכנתי בתוכם" [שמות כה:ח] "And they shall make me a sanctuary and I shall dwell amongst them" [Shemos 25:8] And hosting the Divine Presence is a harmonious experience indeed.

Haztlacha !!

Putting In Your Entire Half

בס"ד

Rav Shmishon Raphael Hirsch points out that at the end of Parshas Shekalim, the Torah issues a profound commentary on human accomplishment.

The commonly understood message of the half shekel is that we should never view ourselves as being a law onto ourselves – we are always one of the greater community and anything that we may accomplish is but a half, a fraction of the work of the greater whole. However, the Torah concludes the reading with the mention that the shekel was one of twenty pieces. Simple mathematics tell us that the half shekel was then the equivalent of ten pieces.

Why would the Torah tell us to contribute such a round and complete number of pieces for the donation famous for being a fraction? To teach us that our efforts must be complete. While we need to realize that we are never the bottom line and, at most, our efforts constitute the half of the greater whole. We should concurrently keep in mind that we have to put in all ten pieces. Our effort should be a complete representation of what we have to offer. No holding back, and no leaving a little for the next guy to do. Only when we perform our contribution to it's fullest, and place in all ten pieces, do we reach the fifty percent mark of the shekel.

To paraphrase : "Be the greatest and fullest half you can be"

Hatzlacha !!

Seeking G-d

בס"ד

When Yisro joins the camp of the Israelites he is struck by an imbalance. The Jews, ever thirsting for the knowledge of G-d, seek Moshe out to learn from him. Yet, there is only one Moshe, and so, the people stand and wait "…from morning until night" [Shmos 18:14]. Seeing this, Yisro casts about for a solution and comes up with a new system of judges that would enable a much more efficient distribution. He proposes four tiers of judges, each circuit only referring to the next one up as necessary, to achieve clarity. One of the drawbacks of the judicial system proposed by Yisro is that now, the Jews have less direct connection with Moshe and would only take their case before him if it was sufficiently complex to warrant it.

Perhaps this was why Moshe had not come up with the idea first and why this idea is directly juxtaposed with the awesome revelation at Har Sinai; because accessibility is only one facet of seeking Hashem. While it is important for us to have access to Torah and teachers who are available to us, there is an incomparable value in connecting to as direct a source as possible. It could also be seen as one of the messages of the mitzvah of Hakheil.

In light of this double edged lesson of the parasha, let us endeavor to assimilate both facets of it. Lets make efforts to seek out G-d's word from at the level that we find ourselves at and at an availability that is doable. But, let us not end there. Set our sights high and realize that there is an entire chain, stretching back to Har Sinai itself, of scholars and righteous souls that can guide us in our quest of closeness to G-d.

Hatzlacha !

Bonus Track - Woo Hoo !

Just to take a moment and be impressed and inspired by klal yisrael. When Yisro sees them standing all day to try to reach Moshe Rabbeinu and learn Torah from him – he tells Moshe that he won't be able to keep it up. But the Jews didn't lose faith. Even though it took all day (and then some!) they still stood on that line to receive the dvar Hashem from Moshe. מי כעמך ישראל !!

Bursting Forth In Song

בס"ד

The Medrash [Shemos Rabba 23:4] goes to great lengths to praise the Jewish people for singing a Shira to Hashem. Even implying that G-d was waiting for such a thanks since the beginning of time.

What makes a shira a better medium for expressing thanks and praise than any other? Seemingly, it even trumps the korbanos that were offered for this purpose!

Let's analyze Shira and see what we come up with.

Shira is made up of two components : niggun(melody) and words.

Rebbe Nachman of Breslev is quoted as saying that when a Jew sings a niggun his neshama is communicating directly with Hashem. More popular is the phrase, "music is the language of the soul". So we see that there is a special significance to praising Hashem through a niggun rather than just expressing yourself in plain words.

However, even the words of a shira are different. There are constraints and limitations within formal verse structure. The more complex the Shira, the more specific the phraseology has to be. And it is precisely through these constraints that a greater beauty takes shape. By focusing and narrowing the expression of the narrative, the shira actually brings out higher praise. If the melody of the Shira is the contribution of our neshama, the phrases are the input of our mind.

What are the two unique aspects of Hashem's crowning achievement of creation? Man's soul and man's mind. Adam was created at the tail end of creation with these two unique facets. The human mind is an unparalleled testament to the divine wisdom that created it and the precious neshama that we carry in our selves is an embryonic connection to the same. By utilizing, specifically, those two tools to create and weave a magnificent symphony of tribute to Hashem, the form of shira is fulfillment incarnate. Perhaps it is this completeness that shira personifies which leads the Medrash to declare that when Moshiach comes we will greet him with none other than shira to Hashem for this final redemption.

Can this edifice of thanks be improved upon? Yes. The women of that generation go even one step further. As Miriam leads them in an instrument accompanied song, they praise Hashem with their neshamos, minds and even their bodies.

Let us take this Shabbos Shira and utilize our precious, divine gifts. Firstly, to recognize Hashem's kindnesses, and secondly, to praise and thank Him for them. May we all reach a level of gratitude that is expressed by our minds and souls, and even extends even to our lowly physicality, as the passuk states "כל עצמותי תאמרנה ד' מי כמוך" "Let all my limbs declare before you, Hashem, who is comparable to you", and may our shira echo the last, greatest shira to usher in the geulah shleimah, amen.

Hatzlacha !

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 !