Ruling : A How To Guide

The Torah describes the episode of Yehuda and Tamar as an interlude between the selling of Yosef and the events that would bring about his ultimate redemption from slavery.

Rashi, quoting the Medrash, teaches us that Yehuda was effectively exiled for failing to suggest that Yosef should be returned to their father unharmed. It was during this exile that the events with his sons and Tamar transpired. Following this incident, we can see that Yehuda is once again accepted into his brothers' midst. He even rises back to his position of leadership – as we see when he is appointed responsible for Binyamin in the second Egypt expedition (to barter for grain during the famine).

What did Yehuda learn – or what atonement did he perform – through his misadventures with Tamar ?

When Tamar seduces Yehuda, she takes from him three items as collateral – against his promise of payment. His staff, signet ring and cloak. Taken at face value, these are items of both practical and personal value to Yehuda and he would be sure to redeem them with his promised payment. On a deeper level, points out the Kli Yakar, these are highly symbolic items – and the key to Yehuda's personal redemption and rehabilitation.

The signet ring represents the bris that Hashem has signed into Yehuda's flesh (and every Jewish male since). Hashem is telling Yehuda – through Tamar – that if you will follow your desires you will be giving up or reneging on your covenant with Him. The staff is the scepter of kingship. Certainly, a king cannot be subject to his whims – how can he rule others when he can't even rule himself. Finally, Yehuda is persuaded to give up his cloak – the tzitzis – the symbol of the mantle of mitzvos that we willingly accept upon ourselves. You cannot dedicate your actions to God and to your desires.

When Yehuda charges Tamar with infidelity she merely hands over the items and requests that he realize what he is about to do. Yehuda then has a choice – to remain seemingly oblivious to Tamar's plight and his own level of involvement, or to acknowledge his responsibility for the actions that he committed. With heroic determination, Yehuda rises to the challenge – effectively reclaiming his charge over himself, his actions and - later - his brothers, as well.

Certainly we can all be inspired by Yehuda's personal redemption to assume a more active charge of whichever aspect in our lives may need a firmer grip and surer hand.

Hatzlacha !!

On Enemies and Friends

When Yaakov Avinu is faced with his marauding brother and his 400 troops, he pleads with Hashem for assistance. The wording of his tefilla, however, gives us a fantastic insight into how Yaakov perceived the danger.
"הצילני נא מיד אחי, מיד עשו" "Save me please, from my brother, from Esav"
[Bereshis 32:12]
The straight understanding – as explained by Rashi [ad loc.] – tells us that Yaakov is mentioning the exceptional cruelty with which Esav is pursuing him. Not only is he employing his famed 'Esav' qualities by hunting them down with intent to kill – he is also ignoring their brotherly status, a double wrong.

Homiletically, however, the seforim kedoshim explain that what Yaakov is doing in the prayer is enumerating the possible outcomes and davening for salvation from each one. Possibility one – Esav catches up to them and acts out his 'Esav-ness', i.e. kills them – an undesirable outcome. Possibility two – Esav catches them and does not want to harm them at all ! Rather, he wants to rekindle his brotherliness with Yaakov. By mentioning this in his tefilla, Yaakov is teaching us that this is an equally undesirable outcome !

When it comes to the physical well being of his family – he is concerned lest Esav attempt to harm him. When it comes to their spiritual wellbeing, however, Yaakov Avinu is more afraid of Esav's friendly overtures.

A friend is a person whom you trust implicitly to look out for what's best for you. A real friend will do just that – with one major caveat - his assistance and caring will be colored by his own opinion. A simple friend would make sure that you had what you needed. A righteous friend might look out for your neshama. A wicked friend, however, will try to get you to join in his corruption. This isn't malicious – on the contrary – he is trying to perform in a friendly manner and 'hook you up' with whatever evil he is currently involved in ! The results for you are, understandably, disastrous.

Having an enemy is dangerous because it means that someone wants to do harm to you and yours. Having a friend like an Esav can be just as bad. When Yaakov Avinu begs for salvation from this confrontation – he is clearly begging against both of these outcomes.

Hatzlacha !!

Truth ? Maybe. Emes ? Definitely !

When we see Yaakov Avinu, paragon of truth, deliberately obscure this truth in order to receive the berachos from is father we may have been a bit confused. However, when we find that the same Yaakov takes steps to insure that the sheep born into Lavan's flock will end up in his (Yaakov's) pocket we know our confusion is well justified !

In other words, why does Yaakov, who is the patriarch that served Hashem by perfecting his dedication to Emes, seem to dabble a bit heavily in truth's evil twin, trickery ?!

When Esav claims that Yaakov had used subterfuge to secure the birthright the Torah uses the term "מרמה", trickery. The Targum ( translation and running commentary to the Torah written by Onkelos, a contemporary of the authors of the mishna ) however, translates the word as "בחכמאה" namely, in a wise way. When Lavan does a deed of trickery the Torah uses the same term to describe his activities ( "למה רימיתני" ). There, though, the Targum happily condemns Lavan's actions with the term of "שקרת בי" - you've lied to me.

Based on this discrepancy, Rav Yerucham Schwab ( as quoted in the Maayan Beis Hashoeva ) postulates that there is a big difference between the seeming half truths of Yaakov and the sins by omission of Lavan. While Yaakov's actions seem to deviate from the literal truth - they are actually directed towards a higher, broader Emes. When he takes the brachos under disguise, Yaakov is - in fact - only taking what is rightfully his - after all, he bought the birthright ! When Yaakov manipulates the birthing sheep to produce ones with the markings he requires - it's only because Lavan is trying to cheat him out of twenty years worth of paychecks !

Sometimes the path to the straight truth has a few curves. Just like a steep mountain trail - it can twist and turn so much that you might find yourself moving in a direction that is the complete opposite of the one you are supposed to be going. If you stick to the trail, however - you will find that it curves back towards your objective. Yaakov, who served Hashem by a dedication to the ultimate, higher goal of Emes - was well versed in negotiating these curves to arrive at the loftier goal of real truth.

Hatzlacha !

To Each Their Own Struggle

Yitzchak Avinu and Rivka Imeinu remain childless for the first twenty years of their marriage. Undoubtedly, they both davened pretty hard for the blessing of a child. The passuk explicitly points out that Hashem answered Yitzchak Avinu's teffila and granted them children. [ see Bereishis 25:21]

What about Rivka Imeinu's teffilos ?

The gemara [yevamos 64a - quoted by Rashi ad loc.] explains that the prayers of a tzaddik who is also the son of a tzaddik are greater than the prayers of a tzaddik whose father was wicked. Rivka's father, Besuel, was wicked, while Avraham - Yitzchak's father - was righteous.

But why should that be the case ? Doesn't the gemara teach us that a sincere Baal Teshuva is possessed of such a high level of holiness that even a completely righteous individual may not stand in his place ? The teffilos of a tzaddik ben rasha should be higher !

It's true, that the tzaddik ben rasha has made great strides in his personal development. The road from the household of sin to the halls of righteousness is certainly long and arduous. But that's just it - it's arduous - but also obvious. While the baal teshuva guards himself against relapse - the tzaddik ben tzaddik must guard himself from an even deadlier foe - complacency.

How easy would it have been for the son of the greatest righteous man of the generation to simply content himself with living in his father's household and being "just a good boy" ? How many FFB's are just happy with status quo ?

Yitzchak Avinu wasn't.

He was a sincere tzaddik in his own right. And having risen up, despite the most powerful yetzer hara of stagnation and complacency, certainly accounts for why his teffilos carried special merit.

And us ?

We must ask ourselves - are we also fighting complacency and the lethargy to resign ourselves to our religious status quo ? Could we fight harder ?

Our Finest Hour

The Torah goes to great length to record the story of Eliezer, servant of Avraham Avinu, who was sent to find a wife for Yitzchak Avinu. On his journey, Eliezer is the recipient of much divine assistance, including a complex conditional test that he planned to give the prospective bride, which is miraculously passed. And when Eliezer finally secures the bride, Rivka Imeinu, he describes these miracles to Rivka's family in great detail.

And the Torah records them both. The narrative itself and Eliezer's retelling in Lavan's house. Why ? Surely Hashem isn't getting paid by the word ?!

The Medrash Rabba ( Bereishis 60:8 ) explains that the even the (seemingly) mundane tales of the servants of the Avos ( Patriarchs ) are more beloved by G-d than the Torah learned by their descendants. In other words, the holiness of the Avos had permeated to the extent that even their servants' mundane tasks were on a higher spiritual level than the dedicated holy tasks of their descendants.

I would like to offer a slightly different take on the wording of the Medrash. It is specifically the description of the tasks of servants that Hashem loves. This is because when we perform lofty spiritual deeds we may feel ourselves to be VIP's on a spiritual scale. The yetzer hara can easily sneak in to our motivations and inject haughtiness and pride into them.

When we are servants however, there is no place for haughtiness and pride - and our actions are purer. Even our mundane actions, when viewed as the fulfillment of the will of our Master, take on an aura of spirituality that is unparalleled.

Let us examine our actions and attempt to do one thing a day - holy or mundane - with the intention that we are just simple servants of Hashem - dedicated to Him completely and hanging upon His word.

Hatzlacha !

The Mark of A True Tzaddekes

When Eliezer goes to the well to find a wife for Yitzchak, he sets a condition for himself. "If the girl tells me that she will give both my camels and I to drink - then she is the one for my master, Yitzchak."

(Additionally, there was another condition set by Avraham Avinu, however. She must be descended from his family.)

So Eliezer goes to the well and sees Rivka - she passes the "drinking" test and offers to draw water for Eliezer's camels too. And then the passuk describes that Eliezer stands waiting with baited breath. What, is he waiting for her to describe her family now, to fulfill Avraham's condition? No, because we learn that her lineage was 'proven' when the water rose up to her.

So what's he waiting for?? She's proven herself on all counts, right ? Wrong.

It was the actual drawing of the water that was a final condition. Once Rivka had promised Eliezer that she would draw water for his camels ( quite the promise ! ) Eliezer just had to wait to see if she would follow through. Anyone can make large and grand gestures of chessed - the mark of a true tzaddekes is the follow through.

And thus, as soon as Rivka is done drawing, Eliezer gives her the jewelry and thanks Hashem for guiding his mission to fulfillment.


Hatzlacha !

What Are Friends For ?

"And Hashem appeared to Avraham on the plains of Mamre ... "

Rashi points out that Mamre had the unique zechus to host this revelation because he gave Avraham good advice regarding the bris milah. Prompting the inevitable question - why would Avraham Avinu, who had tracked across continents following the word of G-d, need someone else's advice regarding a commandment ? Hashem said to do it - so he will. period.

Many answers have been given to this classic question. An approach that we can all learn from, however, postulates as follows.

Avraham was meant to view the bris as a test. He would have to find some struggle to overcome and perform this mitzva. A struggle that Avraham was well versed in winning was the struggle against popular opinion. He is called "Ivri" ( lit. "the Hebrew" but figuratively "the one from across the river" ) Avraham stood against an entire polytheistic culture and proclaimed the belief in one G-d - even to the pain of death !

It was this struggle that Avraham thought he had to overcome - to perform what would be taken as self mutilation is certainly different - and to do it for the sake of Hashem's mitzva would be a making a real stand against the pagan world. But only if they knew about it. So Avraham contacted his old war buddies ( see war on the four kings ) and told him what he would do.

Mamre is the only one that saw that Avraham's approach was wrong. For this mitzva - a bris - a covenant - a personal sealing of an almost intimate relationship - no public stand was needed - and that's why Mamre suggested he should go through with it.

Hashem must have agreed with Mamre's reasoning - that's why he revealed Himself to Avraham in Mamre's plains.

And what can we learn from this ? There is a time for making a public stand and there is a time for quiet personal conviction. Sometimes we need an outside perspective to clue us in to which is which. Our job is to seek out and maintain friends that will help us in this lofty mission called life.

Hatzlacha !

Why Not ?

When Avram Avinu successfully defeats the armies of the four kings and rescues his nephew Lot, he also rescues much material wealth that had belonged to S'dom. When the king of S'dom invites Avram Avinu to 'help himself' to the spoils Avram Avinu declines rather forcefully, saying that he shall not take even " ... a string or a shoelace ..." from the spoils.

Why not ?

We find that Hashem had promised Avram Avinu great wealth. Wouldn't it seem like Avram Avinu is rejecting Hashem's gift by turning down the king of S'dom ? Moreover, Avram Avinu does accept gifts of substantial wealth from Pharoah and Avimelech, two kings who are no more saints than the king of S'dom.

The key to unlocking this mystery lies in a mishna in Pirkei Avos and an idea presented by Rav Eliyahu Dessler, zatzal.

The Mishna, in the fifth chapter of maseches Avos, gives us an uncommon insight into human character and it's perversion by the people of S'dom. It states; "He who says what's mine is mine and what's yours is yours - is of medium character ( neither righteous nor wicked ) and some say his is the character displayed by the people of S'dom." The simple understanding is of someone who respects other people's property ( and is thusly not wicked ) but has not progressed to the level of righteousness where he sees his own property simply as a means to help others. Beneath that, however, is an understanding of human nature. All people are either givers or takers, says Rav Dessler, and more frequently, combinations of the two. In S'dom - they were strictly takers. They had town ordinances that prevented acts hospitality - because it was antithetical to their philosophy - which was to take. That's why the people of S'dom were so obsessed with ownership - what's mine is mine and what's yours is not yet mine ( otherwise known as yours ).

But possession is not the only way to "take". Sometimes I can actually give but still be taking. If I give you an item but constantly remind you of my largess and use it as a bargaining chip ( "well since I've given you such and such - you should definitely sell your product to me at a discount" etc. etc. ) I have, in fact taken from you and not given to you.

This is why Avram Avinu does not take money from the king of S'dom. If the king of S'dom were giving it outright it would be one thing - but he isn't. He is attempting a classic S'dom move - to gain fame and influence by being known as 'The man who gave Avram Avinu his start'. It is for this reason that Avram Avinu refuses him - True, Hashem promised Avram Avinu great wealth - but Hashem gives and his messengers would do the same.

How do we measure up in our personal interactions ? Are we worthy of being descendants of Avram Avinu ? Or are we, sadly, echoing the philosophies of S'dom ?

Have a great Shabbos ! And Hatzlacha !

Adrift In Our Very Own Ark

In order to determine if the waters of the flood had sufficiently receded, Noach sends an ambassador out into the world - the dove. When the dove returns with the olive branch - Noach knows it is safe to venture outside.

There are several unexplained points.
1. Even after Noach receives this information he patiently waits for Hashem to release him from the ark and give him permission to leave. So why send the dove ? What would sending the dove accomplish ?
2. Where did the dove get the olive branch ? Weren't the trees destroyed along with the people ?
3. The Ramban, quoting the medrash, actually says that the olive branch came from Gan Eden. According to this medrash - how would this signify dry land to Noach (which was the entire reason the dove was sent out to begin with) ?!?

What was Noach doing in the ark for a year ? Feeding the animals ! Why would Hashem put Noach through all that hard work just to save him from the flood - couldn't he just have sat back on a deck chair and watched the waves ? No ! The time spent in the ark was a personal rehabilitation for Noach - he had to dedicate his time to others to become worthy of being saved.

So how worthy is worthy ? ( i.e. when was Noach's rehabilitation sufficient ? ) When he managed to reverse the process that brought on the flood to begin with.

The generation that was condemned by the flood had "...destroyed the ways of all flesh upon the earth."[Bereshis 6:12] Even the animals were immoral because of the pervasive influence of the corrupt society. In order for Hashem to know that Noach had managed to earn his salvation - he had to influence the animals on the ark to a high level of holiness - the opposite of corruption.

So the purpose of sending out the dove wasn't only to see if the waters had receded - it was to see the reactions and interactions of this bird, that had been positively influenced by Noach for a year, with the new world. When the dove returns with the olive branch, Noach knows that he has been successful in his personal redemption - for no corrupt animal would have returned with a bitter branch that signifies trust in Hashem ( see Rashi Bereishis 8:11 ). And the medrash that says the branch was from Gan Eden is emphasizing how powerful Noach's reformation was - that it reached the levels of perfection in service of Hashem that are only associated with Gan Eden.

And what lesson remains for us ? Every day there people that we influence ( friends, family, etc. ) just by being around them. Are we contributing to their levels of holiness - or chas veshalom, the opposite ? Let us take inspiration from Noach and set to work - not only on our own spiritual achievements, but on the achievements that we can inspire in others.

Hatzlacha !

The Arava : Sins or Supplications

The day of "Great Hoshanna" is almost upon us. If we notice, the major player of the day is not the beautiful esrog ( compared to a scholar filled with torah and good deeds ) or even the strong Lulav ( compared to a scholar who has, at least, Torah study to his credit ) rather, the plain arava – with no merit and no redeeming factors ( it has no fragrance – to indicate good deeds, nor does it produce sweet/or any fruit – to indicate Torah study ).

Why the arava ? Let us offer a few suggestions.

Firstly, the sifrei mussar speak about the Arava's symbolic meaning ( of a Jew with no merits ) as being apropos for us. In the final calculation can we really stand before G-d and declare that we have righteous actions to our credit ? On Hoshanna Rabba - the day that the final notes are being made in our judgment for the year to come – we come before G-d with humility and declare ourselves aravos, and pray mercy and salvation from Hashem. Not because we deserve it but because He is the great redeemer. " ! אנא ד' הושיעה נא "

Secondly, the Sefer Toda'ah quotes the idea of our sages, that the arba'a minim are also compared to parts of our body. The arava is meant to compare to lips. It is extremely fitting, then, that we take the species that resembles our mouth and use it to offer our prayers to Hashem on this awesome day. This is why the Ushpizin guest of this day is Dovid Hamelech – the composer of praises and supplications ( that we use our mouth to say ) to G-d.

Thirdly, the art of prayer is compared to water in the passuk "שפכי כמים לבך נוכח פני ד" "Pour out your heart like water, in the presence of Hashem". While all four minim need water to survive, the arava is particularly in need of water. It often grows on river banks to be near a water source. It is the first to dry out when kept out of water. On this important day – we don't want to just pray – we want to epitomize prayer with all of our actions.

Lastly, there are the letters that spell out the word arava ( ערבה ). They could easily be rearranged to spell out aveira ( עברה ). So why do we approach G-d with our sins in hand ? Because it's much better than hiding them behind our back. We know that we are imperfect and when we daven we are beseeching the almighty for mercy and salvation – not justice. At the conclusion of the Hoshannos we actually beat the arava bundle on the ground – signifying our rejection of our aveiros. The letters of aveira ( עבירה ) can also be rearranged – to form the word areiva ( עריבה ) ( pleasant or good ). So how do aveiros become pleasing before G-d ? Through this process of acknowledging them, taking them by the hand ( so as to speak ) and giving 'em a good couple of thwaks on the ground.

May we all be zocheh to own up to our shortcomings, stand before Hashem in pleading supplication and merit having a "gut kvittel", a good note, entered into the book of tzaddikim in our name. Amen.

Our Full Attention

After 40 days of introspection, after an intense two day proclamation of Hashem's sovereignty, after a week's worth of personal self betterment and sincere desire to return, and after an entire day of fasting and praying for the atonement - the cleansing from our past misdeeds - what is the next step in our personal journey ?

Naturally, if we used our time properly and achieved a measure of success in our Elul and Tishrei-so-far, then the real question on our minds is - how do we protect all that we've gained ? How do we prevent the heightened sensitivity to all things holy from dropping beneath the radar into a physicality-induced stupor ? How can we safeguard the "New Me" who is more concerned with my fellow man from slipping into a cynic who is only out for themselves ?

The answer is, of course, Sukkos - but how ?

Well, before our crash course in self betterment, there was plenty of mental energy being focused on our desires, wants and schemes. It is a given that these can prevent one from serving G-d properly. Even once we have emerged, a better person, we have still not directed these energies for good - we have simply denied them their evil application. Enter Sukkos, a holiday that is so filled with mitzvos that it can ( and does ! ) demand our entire attention. We have completed the "סור מרע" and now we are embarking on the "עשה טוב". This is the final part of our reformation - investing in our relationship with Hashem our full attention.

B'Hatzlacha !

The Way We Were

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

The greatest miracle of teshuva is a return to the innocent state of pre-sin.

When we do something wrong - we may say we're sorry - we may even mean it - but, generally speaking, we can never become the person we were before the wrongdoing.

Enter the eternal kindness of the Creator. Teshuva is a cooperative venture. When we successfully complete our part ( regret, viduy and acceptance for the future ) Hashem's part begins. In His kindness he really does recreate us into a person - who is startlingly similar to the one we were - with one major difference. The sin is not part of their personal history.

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

Gmar Chasima Tova Lekol Klal Yisrael, amen.

Just Our Luck

While it is a matter of great discussion exactly where (or to whom) we sacrifice the Se'ir L'Azazel - the sacrificial scapegoat - all agree that it's fate must be chosen by lottery, or luck.

The Sefer Akeida shows us, through this, yet another facet of Hashem's tremendous kindness towards us.

We know that we must do teshuva for our misdeeds because they are barriers between us and our Father In Heaven. But what about things that we never knew were wrong ? They still create barriers and distance ourselves from the divine connection we wish to have - how can we atone for those sins - we never consciously chose to transgress by doing them ?! It was just our rotten luck that we were never exposed to the right way of doing things !

This is precisely why, says the Akeida, we have to have at least one korban chosen by lottery - or luck. This is to atone for - and remove any barriers created by - any misdeeds that we may have done, without knowing, just by our sheer, ill fated, luck.

And what about nowadays - when we no longer bring this sacrifice ?

We must seize this meaning and concentrate on it - when we mention the Se'ir L'Azazel in Yom Kippur's Mussaf.

Gmar Chasima Tova Lechol Klal Yisrael !

Why Apples ?

Well ...

1. In kabballa, the scent of an apple orchard is said to resemble the smell of Gan Eden. ( see Rashi in Bereshis 27:27 ) therefor - we dip an apple in honey to symbolize our desire to see Hashem's kingdom declared ( as is the focus of the entire Rosh HaShana davening ) and the "scent" of Gan Eden permeate the world.
2. The apple is a traditionally sweet fruit and we dip an already sweet fruit into honey ( which is even sweeter ) to show that we are hoping for a really sweet year. Additionally, the idea of sweetening something is not just a culinary preference - rather - it refers to injecting doses of mercy into Hashem's otherwise strict judgment of us. By sweetening the year we are actually hoping to be judged favorably.
3. Shlomo Hamelech compares the Jewish people to an apple tree [Shir HaShirim 2]. The Medrash Rabba states that the apple fruit matures before the leaves on the tree can sufficiently protect it - similarly - so did bnei yisrael say "Naaseh" ( we will do the mitzvos ) before "Nishma" ( we will hear what they are ). So the apple is symbolic of our wholehearted desire to serve Hashem completely - with no reservations or conditions.

May we ( and all klal yisrael ) be zocheh to a sweet year, a year of bracha and hatzlacha - a year where we truly bring to frui(t)tion all of the symbolism of Rosh Hashana night.

Echoes of Return

The Ohr Hachaim Hakadosh details for us two paths to Teshuva - each one bearing evidence of the supreme kindness that Hashem has does for us when He accepts our teshuva.

The first - Teshuva through suffering.

If we are 'afflicted' with any form of suffering ( ranging from a minor inconvenience - like not having any change for a parking meter - to serious wrath-of-G-d type stuff ) it's our cue to stand up and say "I have sinned - please return me to you, Hashem". We may be convinced that our 'sorry' isn't worth much - after all G-d did have to force it out of us - not so, says the Ohr Hachaim Hakadosh, this is what punishments were created for - and therefor the proper outcome of such punishments is the teshuva process.

The second - Teshuva through blessing.

This mode of teshuva is perhaps harder to come by but yields a much more substantial outcome. When one repents as a result of suffering - there is always the small nagging feeling ( even to the penitent himself ) that it was done merely to spare himself the next blow. If one focuses on Hashem's blessings to us, says the Ohr Hachaim Hakadosh, we can achieve a teshuva which will bring us closer to Hashem. In this mode we aren't running away from negative circumstances into the arms of G-d - we are actually running straight at them with an overwhelming feeling of appreciation. So next time something good happens ( even the smallest thing - like having correct change for the parking meter ) realize all the blessings that Hashem showers down upon us and resolve to try to get even closer to Him in the coming year.

Hatzlacha !

A Song Of Praise

"רננו צדיקים בד' לישרים נאוה תהילה"
[ תהילים לג:א ]

" Sing your praises of G-d, O righteous ones, the praise of those who walk in the straight paths is beautiful "

What is the defining factor in the "value" of praises to G-d ? Not how well it sounds or even how sincere it is. The most beautiful praise is praise that comes from an intimate knowledge of Hashem's ways.

If I glance at a painting and declare it to be wonderful - certainly that would be nice - but it would pale in comparison to a master artist declaring the same thing ! That's why Dovid Hamelech tells the righteous to sing of Hashem's wonders - they are the ones that can really expound upon them.

What about the rest of us ?

The gemara introduces a concept of a talmid-chacham-in-one-topic. Let us attempt to become a tzaddik in one aspect - before any praise or thanks to Hashem, take an extra moment or two to think about how great a kindness Hashem has granted you and how you would fare without it.

May all our shiros vetishbachos take on the aspect of Rannenu Tzaddikim and may we then be zocheh to bring mashiach, bimheira byameinu, amen.

A Disgrace Of G-d

The Torah teaches us that if we execute capital punishment by hanging that we shouldn't leave the body hanging because it is a disgrace to G-d - since we are created in His image.

Rashi quotes the Medrash that explains this by way of an allegory : There were once twin brothers. One became an important governmental minister, and the other became a thief. One day the thief was caught and sentenced to death. He was hung on a tree - and all passersby thought it was the minister and the minister was greatly shamed.

Now this story refers to the physical resemblance between the two brothers - surely this is not what the medrash meant when it said that we are created in G-d's image ?!

When we say that we are a Tzelem Elokim we are describing our similarity to Hashem in our ability to choose good over evil. Hashem has free will to choose - and it is in that aspect that He granted us His likeness.

Now we see why it is a disgrace to G-d to leave a person hanging on a tree - it is the very same G-d-like bechira that the perpetrator abused and landed himself in this mess. And therefor it is specifically the misuse of this likeness to G-d that the executed is showcasing by being hung a tree for his crimes. That's why we don't leave him up there - to not harp on the disgrace of free choice and it's consequences.

To Sing Your Praises

In Tehillim 27, which we add to our davening come Elul, we find Dovid HaMelech making an interesting request.
" הורני ד' דרכיך ... למען שוררי "
"Hashem, guide me in your ways ... for the sake of my praises"

At first glance, it seems that the pasuk is implying that the purpose for divine guidance is the "thanks" that Hashem gets in the end - that Dovid HaMelech is dangling a 'carrot' to G-d saying that if you help me I'll 'be your best friend".

Two points help us see past this erroneous conclusion. Firstly - Dovid HaMelech is asking for guidance in Hashem's ways, not his own. So his motivation couldn't be selfish. Secondly, Dovid HaMelech realised that the most meaningful prayer is not the one of desperation. A desperate prayer ( like to heal the sick or grant salvation ) is a big thing - because at it's core there is an acknowledgment that Hashem is the power and force controlling these events. A song of praise however, is an even higher level - because it comes with the realization that Hashem is always looking out for us and the only thing we can really give back to him is our own free willed expressions of praise.

This is the power behind this pasuk - the intense desire to 'do something for G-d' and the understanding that the only thing we have to give is our freely given praise.

Hatzlacha !

Daven For What We Really Want

When Dovid HaMelech says : "Achas Sha'alti Me'es Hashem, Osa Avakesh" [ Tehillim 27:5 ] he is not only stating his request but is emphasizing it. We know that Dovid HaMelech is asking for the ability to reside in the house of Hashem all his days - why must he declare his request with emphasis ?

Sometimes when we ask for something - we don't necessarily want whatever it is we're asking for - we simply want an additional benefit that we'll get if we ask for this thing.

There is a story of one housewife who tells her friend that she can produce a magnificent dinner for two just by opening a can. The friend doesn't believe her and so she stays hidden away in a closet to watch the proceedings. When the husband gets home his wife sets before him the unappetizing contents of the can and he declares : "Canned beans again ?! Let's eat out !"
The beans were not the source of the fancy meal, just the cause that made it happen.

One can imagine that living in the House of Hashem is a wonderful experience - aside from the sublime pleasure that would permeate the place - there is of course the security of knowing that you are beyond harm's reach.

This is why Dovid Hamelech must emphasize his request - "Osa avakesh" - This is my request - because one might think that he ( and we, when we pray with his words ) simply wanted to be close to G-d for the side benefits it offers. However the emphasis tells us that the desire to be close to Hashem here is pure, wholly for the sake of serving Hashem, nothing else.

So when we petition G-d with these words daily - we should have kavanna for purity of focus and a sincere desire to be closer to Hashem. Le'maan sh'mo.

Hatzlacha !

What Came First, The Temple Or The Tree ?

Commanding the Jewish people regarding the destruction of idolatry, Moshe Rabbeinu recounts all the places where the pagan temples could be found. "...Upon the tall mountains and under every verdant tree..." [Devarim 12:2]

The Kli Yakar points out that this actually highlights a major difference between true divine service and the mistaken notions of the idolaters. Their temples are situated in pastoral, impressive settings - mountaintops and the like - because they have no intrinsic value. In order to inflate the worth of the pagan temples they placed them in important places.

The Beis Hashem, on the other hand, is in an opposite place - firstly, chosen by G-d (and not man) and secondly, on an otherwise nondescript mountain. The real value of the place is in it's kedusha - not it's scenery.

With this in mind we can redouble our efforts to serve Hashem in sincerity and not for the outer trappings we associate with frumkeit.

Hatzlacha !