Set In Stone

BS”D

In understanding the aftermath of the sin of the golden calf, we are faced with a dilemma. When Moshe Rabbeinu smashed the first Luchos he was applauded by G-d ( See Rashi, Devarim 34:12). But now that Hashem has forgiven the people enough to give them another set of tablets, Moshe Rabbeinu is instructed to hew them himself. If there was such a high degree of divine approval for breaking the luchos why “punish” Moshe Rabbeinu and demand he make restitution?

We would be stumped by this question if we didn’t take a closer look at the wording of the instruction. “פסל לך שני לוחות אבנים” “Carve for yourself two tablets of stone” [Shemos 34:1].

The operative word is “לך”, “for yourself”. The first set of tablets were entirely spiritual in nature. They were hand-carved by G-d Himself and presented as a gift to the Jewish people. But it was a gift that was unearned, and as such its importance and message were callously rejected by them.

When the time comes for the fullness of the penance over the sin that caused the first luchos to be set aside, Hashem tells Moshe Rabbeinu – if you don’t want these to be betrayed as well, you’d better not consider them a gift. Only by accepting ownership and claiming it through the effort of carving the tablets himself, does Moshe truly acquire the Torah on behalf of mankind. No longer is the Torah simply a divine gift, but it now resides etched in the tablets of man’s toil.

What held true then applies even now. If we see the Torah as some light handed down from above – we may be wowed, but we will also feel entitled to turn away at will. But, if we carve our own tablets – if we struggle and invest in the acquisition of that Torah – then it will be truly ours, never to be betrayed.

Happy Carving!

Cloaked In Light

BS”D

If clothes make the man – What are women made of? Seriously, though, it seems like a lot of the Purim feeling revolves around clothes and costumes.

We dress up on Purim (either to enhance the festive atmosphere or to commemorate the hidden nature of the miracle). Yet, we also find clothes in the meggilah.

When Achashverosh is “in his cups”, he calls for his pipe, his bowl, his fiddlers three AND Vashti to come in – without any clothes! When Haman (ptui !- ed.) is appointed chief minister – this is highlighted by specific jewelry (a type of garment). When Mordechai hears of Haman’s decree he wears sackcloth and ashes. Queen Esther attempts to send Mordechai clothes (he refuses). When Esther goes to see Achashverosh the passuk describes her wardrobe as royalty (“ותלבש אסתר מלכות”). When Haman is forced to publicly proclaim support for Mordechai this is expressed by dressing him up in royal clothes (we even sing this passuk out loud !). And finally, Haman (ptui again !- ed.)  begins to see his downfall – at the hands of his own daughter – it is when he “wears” some unpleasant stuff!

What is it with clothing ?!

The answer can be best understood if we go back to the first place in the Torah where we see clothes. Adam and Chava have just fallen from grace and committed the sin. What does Hashem do for them? He gives them clothes. The passuk tells us:

[בראשית ג:כא] “ויעש ד' א-לוקים לאדם ולאישתו כתנות עור וילבישם”

“And Hashem made garments of leather for Adam and his wife, and He clothed them”[Bereshis 3:21]

What do these clothes represent? Well, for one thing, forgiveness. The ability to start over, not to be burdened by the baggage of their mistakes, but to make a fresh start. It’s true that merely covering up your mistakes is not the same as fixing them. But when you cover something – and you keep covering it, over and over again (everybody keeps wearing different clothes !) you are showing that you are constantly making a choice; a choice to regret your mistakes and a choice of what to cover them with.

Perhaps it is for this idea that in the Torah of Rabbi Meir the garments were not of leather “עור”, but rather of light “אור” [Medrash Rabba, Bereshis 20:12]. Because there is no greater light than the light of one who wishes with all of their heart to correct their mistakes. This Purim let us utilize all our potential and sincerely return to Our Father in Heaven. And when we do we will be enveloped by such a powerful light that it will be a beacon to bring Mashiach and the final redemption, speedily and in our days, amen.

Why Horns ?

BS”D

Perhaps the most famous of the vessels of the holy Mishkan was the mizbeach or altar upon which the sacrifices were offered. This altar was made in a very unique shape with four protrusions or battlements that adorned each of the four corners. These four were known as “karnayim” or horns.

The Medrash Tanchumah (quoted by the Shem MiShmuel) remarks that these karnayim served to atone for a nation which was ennobled by being charged with the elevation of four pillars; the pillar of Torah, pillar of Israel, pillar of kehunah and the pillar of royalty.  

The Shem MiShmuel then asks why should these karnayim be part of the mizbeach per se? What connection is there to this atonement and the acts of sacrifice?

When a Jew approaches the altar and offers an animal, he is obligated to see this animal as his proxy. The act of bringing a sin offering is tremendously powerful in hammering home the realization of just how far he has sunk and just how low the sin has brought him. The danger inherent in this realization is that it could bring him to depression and lowliness.

It is for this purpose, says the Shem MiShmuel, that the mizbeach was the possessor of the karnayim. So, that precisely when a Jew is feeling down and worthless, he should see these four shining beacons and be filled with self worth and purpose. Despite his earlier mistakes (not to down play them, of course) A Jew who sees the karnayim is infused with the realization that he has not been rejected by G-d for his sins, but rather embraced by G-d for his repentance. Embraced, and once again charged (or recharged) with the eternal mission of the Jewish people to shine these four beacons upon all of humanity.

We no longer have the mizbeach and we no longer bring the offerings (may they be renewed speedily in our days) but we still face this difficulty with every step of sincere penance that we offer to G-d. Instead of being derailed by feelings of depression and worthlessness we should feel energized and proud to be, once again, charged with the loftiest of all assignments – to be the harbingers of divinity in this world.

Hatzlacha !

This Religion Is Going To The Dogs

בס"ד

"ואנשי קדש תהיון לי ובשר בשדה טרפה לא תאכלו, לכלב תשליכון אותו" [שמות כב:ל]

“And you shall be a people of holiness, a carcass of the field you shall not eat, but rather throw it to the dogs” [Shemos 22:30]

Rashi comments that this instruction to grant meat that was not schechted properly to the dogs is an eternal gesture of gratitude to “man’s best friend”. During the exodus from Egypt the dogs were under strict divine instructions not to bark out at the leaving Jews. To thank the obedient dogs – Hashem commanded that they be given first priority in discarded meat.

Before we begin to examine this idea – let us remember – the dogs that we give the meat to are not the same dogs who refrained from ruining the atmosphere at the Israelites triumphant exit. So this overture is, in reality, completely symbolic.

More interesting, however, is the way the passuk introduces the idea. In order to be a people of holiness, we must have special restrictions that separate us from the world at large. But, just as necessary to generating that holiness is the idea that while we may be set apart by our laws – we can and must bridge the gap with our demeanor. Holiness may equal separate-ness – but it does not equal aloofness. And to really underscore the point – we even don’t hold ourselves aloof from the animals! Rather, we insist on being completely aware of even the smallest of kindnesses that they perform for us. And what’s more – we take that awareness and translate it into action. That’s true holiness.

This Shabbos – let us make an extra effort to notice all the goodness that surrounds us and even try to express our gratitude for these little things.

Hatzlacha !!

Done ?

בס"ד

"ששת ימים תעבוד ועשית כל מלאכתך" [שמות כ:ט]

"Six days shall you toil and perform all your work" [Shemos 20:9]

Chazal teach us that  the phraseology of this passuk is meant to teach us a lesson in serenity. For six days we do our work and when it comes to Shabbos – we consider all our work as having been completed.

The question arises, however, how do we do this when we are obviously not done with our work? Can a contractor look at a building site and consider it complete? How does a hodgepodge of paperwork and thirty unread messages appear complete to businessman?

The answer lies in our perspective. Imagine a basketball player shooting hoops furiously after the buzzer has sounded. We would consider him a fool! The point of the game is to score the baskets within the allotted time – not after it. Once the game is up – there is no longer any reason to shoot the ball. The same applies to someone who has a hand up to shade their eyes from the sun – once the sun has set, there is no need for them to continue to raise their hand.

The six day week was given to us for toil. To work, expend effort and accomplish. Shabbos was given to us as a day of rest. The clock is not ticking and the meter is not running. On shabbos our work is complete because there is nothing we can do about it! We finished our part, there is no more to do.

This is also hinted at in the next passuk. "On the seventh day it is a shabbos for Hashem, your G-d, you shall not peform any work …" On shabbos – Hashem takes care of everything. There is no need for us to worry, since He is picking up the tab.

This shabbos, let us focus on this feeling of serenity – this recognition that we have done all that we could (even when we didn't finish) and truly perceive this day as one where all our work has been completed.

Hatzlacha !!

Bumps And Bruises

בס"ד

"...כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ד' רפאך" [שמות טו:כו]

"Any ailment that I sent upon the Egyptians, I will not inflict upon you for I am Hashem your healer"  [Shemos 15:26]

Two incredible perspectives on this passuk are quoted in the מעינה של תורה.

Firstly is the idea, expressed by the Malbim, is that just like a healer will sometimes have to perform a painful procedure – so too does Hashem sometimes inflict discomfort upon us. But in sharp contrast to the punitive judgment meted out upon the Egyptians, this discomfort is only part of the healing process and is meant to be instructive, not punitive.

Secondly, the Chasam Sofer gives an analogy of a "house physician" or a medical practitioner who is on retainer to treat anyone in the household versus a doctor who has a private clinic and charges per treatment. It is possible that both doctors are working equally hard to ensure their patient's health. It is inescapable, however, that the physician who has a private clinic may very well wish for some patients to relapse, since treating them would be lucrative. The house physician, however, would only wish health upon his patients since he has nothing to gain from their illness. In this way, says the Chasam Sofer, we should view Hashem – as our personal healer – who has no interest in "treating" us since He has nothing to gain from administering such treatment.

These perspectives are a welcome addition to our own internal arsenal for dealing with, and understanding, life's challenges. Sometimes we fall, and sometimes it hurts. With this passuk, Hashem is reminding us that often our pain is just a bruise left there by the hands of a caring healer. And when that explanation doesn’t seem to suffice – we should always recall that Hashem IS our personal caretaker – and since he doesn't gain from our pain – we can certainly believe that it is not extraneous or meaningless – even when the meaning eludes us.

Hatzlacha !!

Is The Cup Half Empty Or What ?

The difference between the world view of Moshe and Pharaoh can be summed up in the following passuk:
"ראו כי רעה נגד פניכם "
"... behold an evil star greets you" [Shemos 10:10]

Pharaoh feels that the Israelites would be foolish to leave, for there is an evil star that rises against them in the desert, a star that signifies bloodshed. Why isn't Moshe worried about the star ? Why does Pharaoh place so much trust in his astrology ?

Despite having his kingdom and country turned upside down by several plagues - some of them too supernatural to contemplate - Pharaoh still thinks that he has the right idea abut how the world runs. He's not all that far off - the evil star does foretell bloodshed. This is where Pharaoh gets caught. He is convinced that if there is an omen of bloodshed that it means that his enemies will suffer.

Moshe isn't worried about the star because he knows the larger truth. Yes - there is an omen for bloodshed - but that won't interfere with Hashem's plan ! Who do you think put the blood star up there in the first place ?! In fact, Hashem does neatly deviate the bloodshed from the Jews to the blood of bris milah.

Pharaoh says to Moshe - the laws of nature are immutable - even your G-d won't save you now ! Moshe calmly responds - even when it seems as if the laws of nature are ranged against us, and even if G-d won't alter the laws outright - Hashem is never bound by those laws.

Every day day the opportunity to choose between Moshe's philosophy and Pharaoh's presents itself. When something doesn't go our way - do we consider it just an unfortunate incident ? A star that just happened to rise against us ? Or can we achieve a slice of Moshe rabbeinu's emunah ? We might not know why it happened but it is certainly all for the grandest master plan there is.

Hatzlacha !!

But, Why ?!?

בס"ד

The Torah is not merely a book of history. It is a book of instruction. One may wonder – what instructions are hidden in the horrific plagues that beat ancient Egypt, and it's meglomaniacal despot, into submission ?

The answer may very well lie in the last pesukim that describe the seventh plague – hail. Makkas Barad was a profoundly explosive attack upon Mitzrayim, in which millions of hail missiles rained down, causing incredible levels of destruction. Immediately following this plague, however, the Torah testifies as to which crops were destroyed and which survived (see Shemos 9:31-32). Rav Moshe Feinstein, Zatzal, teaches us that this is because no destruction is arbitrary.

In a winter season when many are affected by storms and the damage to property has reached epic proportions – we may yet need to internalize the lesson of the hailstones. Not a single hailstone fell at random – and neither does anything else.

Please, G-d, when we can say that our full and perfect belief in the Hashgacha that Hashem employs in the world is standing firm – we will be able to rejoice in the fifth statement of redemption – "והבאתי" and will merit the coming of Moshiach, amen.

Hatzlacha !!

Jewish Heroism

בס"ד

What makes a hero ?

In Egypt, we find that while the Israelites were enslaved there was a tiered system. There were slaves and overseers. The slaves were answerable to the Jewish overseers who, in turn, were answerable to their Egyptian taskmasters.

When Moshe first requests that Pharaoh let the Jews go he is met by ridicule ("Who is the Hashem that I should listen to him?!"). He is also faced with a nasty reality. Rather than relenting, Pharaoh's cruel logic makes him impose even harsher tasks on the hapless Jewish slaves.

The Torah teaches us that the Jewish overseers performed heroically under these new, unreasonable, decrees. (See Shemos 5:14) In fact, for their heroics, they were later projected to roles of prominence in Jewish society.

Just what were these heroic acts in the face of the angered Egyptian taskmasters ? The Jewish overseers took the beating meant for the slaves. They realized that the goals and jobs set before their brothers were impossible. They endeavored to help them finish up – but when that proved untenable – they took responsibility, and the subsequent beating, in their brothers' stead.

A Jewish hero is not necessarily one who triumphs with raw physical power. When it comes to strength, we know that Hashem has it covered more thoroughly than we ever could. So what does He leave for us ? To make the right and noble choice. It takes a bully to throw a punch – it takes a real hero to take one.

Let us use this week to increase our sense of responsibility for our fellow Jews – what can we do for them ? Regardless of who is at fault, or who should have done it – what can we do to alleviate a fellow Jew's hardship ?

This week we can all be heros.

Hatzlacha !!

Why Does G-d Need Light ?

בס"ד

The very first documented part of creation was light (see Bereshis 1:3). Hashem does not need light to see, nor is he afraid of the dark. So why, then, did He create light first ?

Because light is the most important.

The light that was created wasn't the same as what we have now either. The Kli Yakar maintains that the sun, moon and stars are all just derivatives of that ephemeral light.

What was the nature of the source, the original illumination that was so important that Hashem wanted to create it first ? That first light is the ability to tell right from wrong.

Until Hashem created a world there was no need to have an external barometer of morality since there was nothing external to G-d. As soon as He introduces anything else – the first thing we're going to need is a moral compass; an ability to discern, to differentiate right from wrong. That ability is called light.

That's why light helps us see. Because the first step in determining what is correct and what isn't is properly sizing up that which in front of you.

But that first light was hidden away (see Bereshis 1:4 and Rashi ad loc.) The commentators all deal with the question of where the light was stashed. Some maintain that it was buried away, only to be revealed at the end of days. Others discuss the safeguarding of that light in the Torah, where it still resides today. In any case, there is one more place that the light may be.

In our actions.

Every thing we do has the ability to illuminate or darken, clarify or confuse. When we do the right thing, our world becomes a drop clearer. If we fail - the fog of confusion gets a mite thicker.

This Channukah let us celebrate the choice of those heroic Jews of long ago; the choice to do what's right no matter the consequence. Actions and dedications that inspire us with their light, even after all these years. Let us also ask ourselves : What confusion surrounds us today and how can we make the right choices and step into the light ?

Happy Channukah !

Climbing and Standing

בס"ד

"... והנה קמה אלומתי וגם ניצבה" [בראשית לז:ז]

Yosef Hatzaddik describes his prophetic dream to his brothers in attempt to convince them of his divinely appointed role. The dream consists of bundles of wheat (which represent his brothers) all paying subservience to Yosef's bundle. In demonstrating his bundles supremacy, Yosef says that his bundle has risen and is standing. Why the repetition ?

The Koznitzer Maggid (as quoted in the Shem MiShmuel) ascribes to Yosef the same accomplishments that are described by Dovid Hamelech in Tehillim. "Who will ascend the mountain of Hashem and who will rise in His holy abode" (Tehillim 24:3)

Here we see that there are two components of spiritual success. The first; 'Ascending the mountain' – or engaging in pursuits that elevate your personal level of holiness (i.e. Torah study, performance of mitzvos, etc.). The second – maintenance. As is implied in the passuk in Tehillim "מי יקום במקום קדשו" – the word for rise can also be read as a derivative of "קיים" or existent. Dovid Hamelech is praising both facets of loftiness; accomplishment and tenacity.

Why would Yosef see fit to mention these two factors in the dream ? To tell his brothers that this wasn't just a passing fancy, that he foresees his position of authority enduring for the long haul.

And what can we learn from this ? that this is the mark of one who is righteous. (Yosef is known as Hatzaddik – the righteous one) Anyone can grow – a truly righteous person holds on to the gains they have made and incorporates them to go the distance.

Hatzlacha !

The Rise of the House of Ladders

בס"ד

"ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי א-לוקים עלים וירדים בו" [בראשית כח:יב]

"And he dreamt, and behold, a ladder is placed upon the ground and it reaches into the heavens and angels of G-d ascend and descend upon it" [Bereshis 28:12]

Chazal (Pesachim 88a) teach us that each one of the three Avos had a particular strength in relating to Hashem. This is alluded to by the name that each one of the Avos gave Har Hamoriah (where Yaakov's dream takes place).

Avraham called the place the mountain of Hashem. Yitzchak refered to it as a field (when he went there to pray mincha). Yaakov dubs this place the 'house' of Hashem. The gemara maintains that Yaakov's description is the most fitting. Why ? because both a mountain and a field – while being splendorous in their own way – are still natural phenomena. Climbing a mountain may be impressive, but the 'rights' belong to the creator of that mountain. A large plateau may offer a wide scope for contemplation of G-d's wonders, but the view alone does not equal possession. Only a house, a completely man made structure, can truly belong to its owner.

By labeling the Temple Mount as a 'house' Yaakov is transcending a naturalist form of divine worship that was past down to him and entering the final level of service of G-d (see Rav Hirsch's extensive comments regarding the matzeiva). It is not enough for us to ascribe divine authorship to the wonders around us – we must also devote our own actions and achievements to glorifying His name. We may think that no palace we build can compare with the majesty of a mountain or the vastness of a field – but therein lies our mistake. Hashem doesn't want us to re-create the world – He knows our limitations – He just wants out best efforts, that we build him a 'home sweet home' for the divine presence to dwell.

This is why Yaakov's ladder is "placed" upon the ground. Because the foundation of Yaakov's ascent to spiritual greatness is not by chance and it is not just because the natural force of gravity would secure the ladder to the earth. Rather, Yaakov intentionally places the ladder in its position and begins to climb (metaphorically, of course) knowing that his personal road to achievement winds through each man-made rung.

And us ? We must always remember – G-d doesn't want us to create mountains or birth great oceans, He only wants the accomplishments that He has given us the power to bring to fruition. And when we dedicate those to Him – He will respond and once again dwell in the house which we will build. May it be speedily, in our days, amen.

Hatzlacha !!

Go West, Young Man ...

בס"ד

The first of Avraham Avinu's ten tests is the iconic "לך לך". He is instructed by G-d to leave all that is familiar and venture out into the unknown, with only Hashem's word for a guide and provider.

While we may consider this trial to be a culmination of Avraham's ( and G-d's ) utter and total rejection of the immoral society in which he lived, we may glimpse a deeper facet and gain immeasurably for doing so. There is a very important distinction made by Rav Shimshon Raphael Hirsch regarding Avraham's trial. Avraham is never told to leave, he is told to go.

There is a subtle difference between going ("הליכה") and leaving ("יציאה"). The operative function of 'leaving' is to escape, to run or to bail out. One who is leaving ("יוצא") is barely concerned with his destination – just that it is better that his current situation. 'Going', on the other hand, is primarily concerned with a goal. One who is going ("הולך") is travelling to a particular place because there is a value and reason to arrive in that location.

Avraham Avinu must leave his current surroundings to continue his upward trek towards the spiritual achievements that he will leave as a legacy. Nonetheless, his move is primarily one of 'going'.

Rav Hirsch also quotes the medrash (Bamidbar Rabba 18:21) that the phrase of "לך לך" is one of the harbingers of the final redemption. Because from the moment that Avraham, our forefather, accepted upon himself this mission, he set the stage for us to continue travelling down the path of the righteous, until we reach the final destination, the redemption.

And so, wherever we find ourselves, we should always notice – are we leaving or going ? And what is our destination ?

Hatzlacha !! 

A Window Into (or out of) Our Souls

בס"ד

The Passuk teaches us that Noach needed to make a window ("צהר") in the ark [see Bereishis 6:16 and Rashi]. Later on, the Torah discusses that during the period of judgment of the flood the heavenly spheres did not come out [see Bereishes  8:22 and Rashi].

What would Noach need a window for if the sun and moon did not come out at all ?

To look out. Sometimes we are so preoccupied with figuring out what someone or something can do for me – that we forget to think about what we can do for them. Noach may have been righteous enough to be saved from the flood, but he had many lessons in self betterment still to learn. One of the ways in which Hashem instructed him was that window.

In life, we should always make sure that we are not inured to the plight of others. In our own little protective arks – with which we navigate life's waters – we should always have a window that will enable us to look out and see what our fellow may need.

Hatzlacha !!

Lazy Days Of Succos

בס"ד

During the holiday of Succos, one of the highlights of the special service in the Beis HaMikdash was the water libation ("ניסוך המים"). This was actually a double libation since there was also a pitcher of wine poured as well. A Kohein would ascend the ramp leading up to the great altar and pour the two pitchers into two specially made apertures in the rim of the mizbeach.

The Shem MiShmuel comments that this dual service can be viewed through the lens of atonement and purification. We bring the wine, which has the ability to quicken our pulses and get us hot under the collar, to atone for sins that were performed with zealousness. We bring the water, symbolically the cooling agent, to atone for transgressions that resulted from an apathetic or an overly cool disposition.

Perhaps this is also why this twin service is the highlight of the succos festival. Succos is the only holiday when we can actually perform mitzvos passively. By doing "nothing" in our succah we are actually doing "something" - living in it ! This passive mitzvah performance is actually praised in the gemara with the following exceptional praise : "Rabbi Eliezer states, I praise the lazy folks during the festival [because they just stay at home in their succos and thusly accord the dwelling place greater attention and regard]." [gemara succah 27b]

And this "lazy", yet all encompassing, observance serves as an atonement for all our shortcomings in the area of apathy. Yet, it is precisely the drawing of the water for this service that was accompanied by such a fervent and enthusiastic festival that the gemara states that whoever has not seen the "simchas beis hashoeva" has not seen happiness being put into practice.

May it be the will of our creator that we excel in both the passive (lazy) and the active (wine-driven) service and that these serve as both an atonement for previous shortcomings on these areas and an inspiration for the winter ahead.

Haztlacha !!

Big Things, Little Things

בס"ד

"לא בשמים היא לאמור, מי יעלה לנו השמימה, ויקחה לנו וישמיענו אותה ונעשינה" [דברים ל:יב]

"It [this mitzvah / or torah] is not in the heavens, that you should say 'who will go up to the heavens and bring it to us, and teach it to us, that we may do it"

[Devarim 30:12]

The Torah tells us that it is all within reach. The Torah is not an esoteric wisdom that is totally inaccessible. Rather, Hashem has brought it down to earth (double meaning intended) for us to be able to perform it. As a further passuk proclaims "… it is within [the abilities of] your mouth and your heart to accomplish it…".

Rashi, when explaining this passuk, tells us that if the Torah were in the heavens, we would be obligated to go up and get it. This hints at a tremendous reality. We have the ability to ascend to the highest spheres and live a life of Torah – even if it were in the heavens ! If the Torah was "up there" we should be able ( and be obligated ! ) to live a heavenly life, divorced from the lower parts of the flesh and blood world.

But Hashem doesn't want that. He brought the Torah down into the little, daily details. Hashem wants us to wash our hands in the morning, He wants us to smile when we say thank you. He wants us to thank Him whenever we have a tasty bite of chocolate and He wants us to notice the table settings and their sparkle.

Why ? Why would Hashem, who gave us the highest, loftiest, wisdom and the deepest, holiest concepts, want us to busy ourselves with the mundanities and trivialities of daily existence ? because it is no trick for something huge and powerful to perform a huge and powerful action. It is no great feat for an enormously strong man to carry out an act of great strength, it is simply in his nature. But, when a powerful man gently takes a fragile flower in his hand – that is an incredible act.

It is insufficient for us, who are powerful and gifted enough to be able to reach the very heavens with our actions, to simply dedicate our "big acts" to Hashem. We should also realize, and accordingly, perform, our "little acts" for Hashem too. After all, it isn't in the heavens – it is close to our hearts and within reach of our mouth.

Hatzlacha !!

White It Out

בס"ד

When the Jewish people cross the Jordan and enter into the promised Land of Israel, they perform an interesting rite. They are instructed (by G-d) to take twelve obelisks (large stones) and plaster them white. Once they have plastered them, the Jews must write the words of the Torah in "…a very through explanation" [Devarim 27:8]. Rashi explains this thorough explanation to be a translation into all seventy languages.

Why would the Jews have to record the Torah into languages they are not conversant in and why does G-d make a point of telling them to white out the stones first ?

When the Jews receive the Torah it is not just something for that generation. It is for ALL generations. This is expressed in many ways. Firstly, at mount Sinai, the souls of all Jews – current and future – were present, to show that they all received the Torah straight from G-d. Secondly, since there would be a time when the children of Israel would wander through the globe, the Torah was "given" in all seventy languages.

This also helps us understand the whiteout. When the Torah is given at Sinai – it was done in the Torah's own language. Every concept presented was fresh since it hadn't been said before. In other languages, this may not always be the case. Whichever term or Torah concept you refer to, there may be an alternate idea that has already been said – that you must differentiate from the Torah idea if you are to understand it properly. ( The irony of writing this specific Dvar Torah in English is not lost on me …) That is why the stones of translation needed to be whited out, to provide for as smooth as possible a beginning for our journey into understanding the word of G-d.

Before we undertake the next journey – the one into our new year – let us "white out" any baggage we may be carrying. Forgiveness and sincerity can go a long way towards accomplishing that goal.

Hatzlacha !!

A Pocket Full Of Kryptonite

בס"ד

The Torah commands us to refrain from possession of the trappings and tools of the trickster's trade. We may not have in our pockets two different weights (Devarim 25:13) nor in our house, two different dry measures ( Ibid 25:14).

The Torah then emphasizes that we must own proper, just weights and containers for dry measure. And to cap it all off – if we abide by these guidelines (required, not suggested) we will merit long life (Ibid 25:15).

Huh ?!?!

There seems to be much more being discussed here.

Firstly, we are already under "standing orders" not to cheat in business or in any way swindle our fellow man. Secondly, even if we were to view this commandment as an expansion upon the concept of honesty (since previous laws focused on the practice of cheating and this one prohibits mere possession of cheating paraphernalia), we still must question the insistence of the Torah that we acquire proper weights and measures. Supposing I want to refrain from weighing and measuring altogether – shouldn't I be within my rights to forgo the entire experience – why must G-d insist that I possess accurate tools ?

Because these laws are alluding to a much bigger issue. Not everyone is involved in the buying and selling aspects of business. We do all make purchases from time to time – so the simple, literal meaning of this law certainly applies to everyone. But, this law can also be seen as referring to a different system of weights and measures.

We each make dozens of decisions daily. We weigh our options and measure our resources – in an attempt to "get the best deal" towards whichever goal we are working for.

The Torah is cautioning us – it is not sufficient to engage in honest self assessment when pursuing our life's goals. We must purge our value system of dishonest considerations completely ! It is not enough to avoid rationalizations and other mental manipulations when serving G-d – we must eliminate these things from our lexicon entirely!

In this month of tremendous divine assistance in our personal betterment – may we merit this, and all other, lofty steps in pursuit of our ultimate goal. As Dovid HaMelech said – "… To sit in the house of Hashem all the days of our life " [Tehillim 27:4]

Hatzlacha !!

The Fruits Of Man

בס"ד

"כי תצור אל עיר ימים רבים להלחם עליה לתפשה לא תשחית את עצה לנדח עליו גרזן כי ממנו תאכל ואתו לא תכרת כי האדם עץ השדה לבא מפניך במצור" [דברים כ:יט]

"If you will lay siege to a city for many days to do battle against it and capture it, you must not ruin its trees to destroy them by the axe, for from these trees you shall it and these (trees) you shall not chop down, are they a man – these trees of the field – that you consider them your enemies in this siege ?! " [Devarim 20:19]

The Torah emphatically states that while we may lay siege to an enemy city, and deal death and destruction to its inhabitants, upon capture, we may not destroy their orchards or vineyards. This is not merely military strategy. There is a deeper issue at stake here.

At first glance, the Torah is limiting and guiding us – even during periods of battle. "I know you are fighting a war", says the Torah, "and I know that you are laying waste to living things right and left." But, we must guard ourselves from willful destruction for destruction's own sake. After all, this is Hashem's world we are talking about and we may not cast our axe about with no regard for the Creator. Rather, we must be calculating in every action – destroying what needs to be (our enemies - who are called Hashem's enemies by extension) and preserving that which need not fall under our hatchet.

But the Torah makes an interesting analogy – are the trees of the field similar to the men that you fight against ? the passuk asks rhetorically.

On a pshat level – the answer is no. Our enemies are men, capable of free will and choice – and when they choose to persecute Hashem's people and defy His word – they righteously "earned" their fate. But trees have no control over who planted them and should not suffer for the sins of their caretakers.

The baalei mussar, however, read this passuk with the exact opposite message. (technically,  this too is pshat – a straightforward reading of the words. The inflection on the phrase "is this tree a man ?" is a questioning one – but one can also read it as a statement. i.e. "man is a tree of the field")

How exactly is man a "… tree of the field" ?

The answer can be found by analyzing the prohibition associated with the trees. It is only fruit trees which are spared the army's ire. Non fruit bearing trees are fair game for the besieging army to chop away at. Why ?

Because that is the level at which the fundamental comparison (between man and tree) lies. If man is comparable to a tree – it is only because, like the tree, he is designed to give fruit.

A tree is known by its fruit. It is that fruit that goes far and wide bringing praise, or heaping scorn, upon its parent tree. So it is with the fruits of man.

Man's fruits are not his children (they, too are fruits but not in this context). Man's fruits are his actions and accomplishments. It is by them that man is known and through them he will garner eternal rewards or reap the bitter sprouts of failure.

Why is a fruit tree spared the army's axe ? because it has a higher purpose. Even as a marauding army, we are enjoined not to undermine this tree's potential for accomplishment.

So too, man is a fruit tree. He has achievements. They are his potential – they are the 'calling card' he leaves behind him and the one he sends on ahead.

During this introspective month of Elul – we may ask ourselves – what 'fruits' am I producing ? And would they be sufficiently important to save me from the besieging army's blade ?

Hatzlacha !

A Labor Of Love

בס"ד

 The great Mussar sages tell us that when they announced the upcoming Rosh Chodesh Elul in shul, people would already begin to tremble. The image we have of Elul is one of repentance and intense personal growth. We hear the shofar and say extra pirkei tehillim, all in an effort to become better people. Elul is a time of seriousness.

But, if we get hung up on the almost somber aspects of this intense month – we miss one of its greatest themes, love.

Amongst the few acronyms that spell out the letters of Elul is a passuk in Shir Hashirim, "אני לדודי ודודי לי" – "I am (devoted) to my beloved and my beloved is (devoted) to me". Elul is a time of renewed pledges and demonstrations of that love. Elul is not just a time when we invest in ourselves – it is a time when we invest on our relationship with Hashem.

If we spend our entire Elul trembling with fear, we will have totally missed out on an even greater opportunity – to spend this month basking in His love.

There is a world of difference between a worker hurrying to prepare a lavish feast for his master and a love-struck youth preparing a meal for his (or her) beloved. They are both intensely focused and exert great care to have the meal be at its utmost. But one is overawed, and works with an eye towards the door in fearful anticipation, while the other is overcome, and eyes the door in sweet expectation.

This Elul, let us realize our potential and devote ourselves to the loving service of our Creator. And in the same measure that we show our love – we will merit to feel His boundless love for us – as the passuk stresses – "I am to my beloved, and my beloved is to me"

A Gut Chodesh !

Hatzlacha !!

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