Avraham referred to the makom hamikdosh as har Hashem- the mountain of Hashem. Yitzchok called that same spot sadeh- a field. In this week's parsha Yaakov calls it bais Elokim- the house of Hashem.
Maseh Avos siman l'bonim- everything that the Torah tells us that transpired to the Avos, is a sign to what their children will go through. Yaakov was the Av that taught us how to live life in golus. He was the one that lived through exile, in a hostile environment and flourished and grew despite the antogonism of Lavan and Esav. We are to learn about the life of Yaakov and learn the lessons of how to live through the long golus.
As Yaakov was leaving Eretz Yisroel- running away from a brother who wanted to kill him, running to live by an uncle who wanted to destroy him- he first stopped at the Makom Hamikdosh to daven. How would he be able to survive the hostilities he was about to face in the house of Lavan- so far from the kedusha of the house of Yitzchok? His hope was to build a house of kedusha for only a house can protect him from the outside influences. His last stop before going into exile was the makom hamikdosh- the source of kedusha in this world. He built himself a house of kedusha in that spot to take along with him on his journey through golus.
אַחַת שָׁאַלְתִּי מֵֽאֵת־יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵֽית־יְהֹוָה כָּל־יְמֵי חַיַּי - Dovid hamelech asks Hashem for one thing- to dwell in the house of Hashem all the days of his life. Isn't that request a bit unrealistic? Dovid had to take care of his kingly duties, to take heed of and solve the problems of the country and of the Jewish people. He had to deal with other kingdoms, meet with his ministers, and make crucial decisions accourding to the will of Hashem. How could he pray to dwell in the house of Hashem ALL the days of his life? Reb. Sarah Schenirer (Carry Me In Your Heart by Pearl Benisch, Feldheim Publisherd- pg. 127) answers: The whole universe is a House of Hashem. Wherever we go, whatever place we occupy, we can make it a dwelling for Hashem. Whatever we do, every day and every minute of our lives, we dwell in Hashem's house if we do everything with His will in mind. Everything we do, say, and feel, in dealing with people or in practicing our professions with honesty and truth according to Hashem's commandments, we dwell in Hashem's House all our lives. Dovid's wish was that he be able to live his life and yet never leave the house of Hashem.
Yaakov was the first one to go into exile. On his way he was taught an important lesson. One can be doing the most mundane things and yet be dwelling in the house of Hashem. Hashem made sure that Yaakov went to sleep at the makom hamikdash, to teach him that if you build a house of Hashem, a house of kedusha- anywhere in the world, anything you do in it- even sleep, if it is done to bring you closer to Hashem, is the highest form of service of Hashem.
Parshas Vayietzai Ponderable Points:
Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?
Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)
Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)
How come Yakoov left Lavans house before his mother called for him, as she said she will?
12 November, 2010
05 November, 2010
Parshas Toldas
The world knew that there is a set of twins growing up in the house of Yitzchok that were vastly different. Yaakov was אִישׁ תָּם יֹשֵׁב אֹהָלִים, while Esav was אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה. It was quite obvious that yakov would be the bearer of the mesora handed down from Avraham. It was clear to all - except to Yitzchok. וַיֶּאֱהַב יִצְחָק אֶת-עֵשָׂו כִּי-צַיִד בְּפִיו. Yitzchok was apparently fooled by Esavs behavior not just did he love him but he also wanted to bestow the brochas on Esav before he died. How do we understand that Yitzchok was shortsighted and didn’t see the faults of his son? Why did he want to give the brochas to Esav over Yakov?
The example we are given of how Esav fooled Yitzchok is that he would ask ‘how does one tithe salt?’ Is their any significance to this question or is it just a random example of the kind of questions Esav would ask?
There is a partnership known to Jews as 'Yissoschar - Zevulan' partnership. The people of Yissoschar were known to be the greatest Torah scholars- they toiled in the Torah all day. Who was to support them? Where would they have the money to live on? The answer is in the tribe which neighbored them. The people of Zevulan were tradesmen. The piece of land that they were allotted was strategically situated near the port - they made their fortune by trading. But what would be of their Torah learning? If they worked all day when would they learn? Zevulan was to support Yissoschor, it was to be a fifty- fifty partnership. Half the money that the people of Zevulan profited in their trade was to go to the people of Yissoschor as means of support. In return the people of Zevulan received half of the Torah learning done by the people of Yissoschor. When Yaakov and Moshe- respectively - blessed Klal Yisroel before their deaths they both blessed Zevulan before Yissaschor. They made the point to teach us that both of the partners had an equal share in the learning of Yissoschar. Both the learners and the supporters would share the reward.
The Imrai Noam (R’ Mier of Dzikev) explains; Yitzchok was not fooled by Esav – he knew exactly what his strengths were. He realized that Yaakov and Esav had two different personalities, that Yaakov was the studious type while Esav was a man of the fields. Yitzchok envisioned a world where these two opposite personalities would come together and form one group. His hope was for Esav and Yaakov to build a Yissoschar – Zevulan type of relationship. It would be the only way for Esav to lead a fulfilling life. Esav would go out and make the money supporting Yaakov who would sit and learn torah- bringing ultimate harmony to the world, and both Yaakov and Esav would share the reward. It is precisely in this respect where Esav fooled his father. He wanted to know the exact halachos of masser and tzedaka, he tried to impress upon – and succeeded in fooling - Yitzchok that he was fulfilling his part of the deal, he was ready to give tzedakah even from salt in order to support Yaakov.
The Brochos of Yitzchok were blessings of an abundance of wealth – the pleasures of this world. Yitzchok wanted to give Esav the wealth and that he should share it with Yaakov leaving him free to spend his days learning- thus giving Esav a part of the world to come.
P.S. It is worthwhile to read R’ Shamshan Refoel’s essay on Yaakov and Esav in Collected Writings volume 7. He explains the two personalities of Yaakov and Esav as we did.
The example we are given of how Esav fooled Yitzchok is that he would ask ‘how does one tithe salt?’ Is their any significance to this question or is it just a random example of the kind of questions Esav would ask?
There is a partnership known to Jews as 'Yissoschar - Zevulan' partnership. The people of Yissoschar were known to be the greatest Torah scholars- they toiled in the Torah all day. Who was to support them? Where would they have the money to live on? The answer is in the tribe which neighbored them. The people of Zevulan were tradesmen. The piece of land that they were allotted was strategically situated near the port - they made their fortune by trading. But what would be of their Torah learning? If they worked all day when would they learn? Zevulan was to support Yissoschor, it was to be a fifty- fifty partnership. Half the money that the people of Zevulan profited in their trade was to go to the people of Yissoschor as means of support. In return the people of Zevulan received half of the Torah learning done by the people of Yissoschor. When Yaakov and Moshe- respectively - blessed Klal Yisroel before their deaths they both blessed Zevulan before Yissaschor. They made the point to teach us that both of the partners had an equal share in the learning of Yissoschar. Both the learners and the supporters would share the reward.
The Imrai Noam (R’ Mier of Dzikev) explains; Yitzchok was not fooled by Esav – he knew exactly what his strengths were. He realized that Yaakov and Esav had two different personalities, that Yaakov was the studious type while Esav was a man of the fields. Yitzchok envisioned a world where these two opposite personalities would come together and form one group. His hope was for Esav and Yaakov to build a Yissoschar – Zevulan type of relationship. It would be the only way for Esav to lead a fulfilling life. Esav would go out and make the money supporting Yaakov who would sit and learn torah- bringing ultimate harmony to the world, and both Yaakov and Esav would share the reward. It is precisely in this respect where Esav fooled his father. He wanted to know the exact halachos of masser and tzedaka, he tried to impress upon – and succeeded in fooling - Yitzchok that he was fulfilling his part of the deal, he was ready to give tzedakah even from salt in order to support Yaakov.
The Brochos of Yitzchok were blessings of an abundance of wealth – the pleasures of this world. Yitzchok wanted to give Esav the wealth and that he should share it with Yaakov leaving him free to spend his days learning- thus giving Esav a part of the world to come.
P.S. It is worthwhile to read R’ Shamshan Refoel’s essay on Yaakov and Esav in Collected Writings volume 7. He explains the two personalities of Yaakov and Esav as we did.
29 October, 2010
Parshas Chai Sora
When Eliezer went out to find a wife for Yitzchok, he planned a simple 'test' to see which girl would be right for Yitzchok. He would request a drink of water from a girl. If she would give him and then offer his camels to drink, she would surely be the right wife for Yitzchok.There are two middos that seemingly are the same, but are vastly different- the midda of chesed and that of rachamim. Both look the same, for both involve giving to someone anything that he lacks. Yet the difference is elementary. A baal rachamim dosn't just give out of the goodness in his heart. If a pauper comes his way he feels bad and hurt for the fellow and helps him accordingly. As much mercy as he has on the poor man, that's how much he will help him- he is there to fill the needs of others. A baal chesed on the other hand is much greater. He is someone that feels a need to give, a need to help others. This need stems from his own feeling that he must give and goes out to find people that he can do favors for. That was the middah of Avraham- chessed. On a scorching hot day he sat outside looking and running after guests- for he felt a need to give and couldn't rest unless he was helping someone else. Eliezer was looking for someone who was ready to join the house of Avraham and the most important quality she had to posses was that of chessed. He devised a plan to see if the girl was a baalas rachamim or was she on the higher level of a baalas chessed. He would ask her for a drink - if she was a baalas rachamim she would gladly offer him- a wary travler- some water to drink. But he was looking for much more. He wanted to see if she would go the extra mile and do extra for him. Would she out do her duty and find a way to give more- was she a baalas chessed? If she offered the camels a drink also, she did more then she was asked- then she was the right one to join the house of chessed.
In the zemiros of Friday night we say, דורשי יי זרע אברהם אוהבו. המאחרים לצאת מן השבת וממהרים לבא
Why do we refer to Klal Yisroel as the children of Avraham when we say that they anxiously wait for Shabbos to begin?All mitzvahs have an exact time and place when and how they can and should be done. We have no right to add or subtract fom any mitzvah. We don't have permission to do a mitzvah more then we are told to do just because we want to do more - it is baal tosef. The only mitzvah we could add to is Shabbos. We can accept Shabbos a little early and extend it a few hours into the night after nightfall- the mitzva of Tosfes Shabbos. That is the way we show Hashem that we serve him not because we are told, but rather because it's what we really want to do- our middah of chessed in doing mitzvahs. The middah of Avraham is what gave us the zechus of Tosfes Shabbos.
In the zemiros of Friday night we say, דורשי יי זרע אברהם אוהבו. המאחרים לצאת מן השבת וממהרים לבא
Why do we refer to Klal Yisroel as the children of Avraham when we say that they anxiously wait for Shabbos to begin?All mitzvahs have an exact time and place when and how they can and should be done. We have no right to add or subtract fom any mitzvah. We don't have permission to do a mitzvah more then we are told to do just because we want to do more - it is baal tosef. The only mitzvah we could add to is Shabbos. We can accept Shabbos a little early and extend it a few hours into the night after nightfall- the mitzva of Tosfes Shabbos. That is the way we show Hashem that we serve him not because we are told, but rather because it's what we really want to do- our middah of chessed in doing mitzvahs. The middah of Avraham is what gave us the zechus of Tosfes Shabbos.
21 October, 2010
Parshas V'yaira
The T'az gives two reasons for the minhag to say Parshas H'akeidah every morning. Firstly, to invoke the memory of the akeidah and z'chus avos. Secondly, to help us in our fight against the yetzer horah. Just as Yitzchak was moser nefesh for Hashem's will, so too can we fight the yetzer horah in own selves.
The Tanya goes to great lengths to explain that every Jew - even the simplest Jew - is ready and willing to die for Hashem's sake. There is an emunah p'shuta inherint in every Jew that is above anything in this world. It doesn't have to be proven; it can't be proven. No logic can explain a Jew's inner belief that Hashem is one and the creator of all. It's factual and facts need no logic. (The seforim explain that while it is good to learn inyanim that deal with proving Hashem and his existence, your belief in Him should be only with pure emunah. For any proof or logic you have can be disproven by someone smarter or more logical than you. However, emunah cannot be discussed and is not in danger of being disproven. The Baal Shem Tov used to say of himself: "After all the levels I have reached, my emunah in Hashem is like that of a little kid - I just believe.")
If a Jew is faced with the choice to worship avodah zarah or die, even if all his senses tell him to bow down, if logic dictates that he bow down. It is his inner emunah that screams, "How can you? How can you deny Hashem's existence for even a second? How can you not give up your life for Hashem?" This voice is louder and will defy any common sense.
The Tanya goes on and brings this into the everyday life of a Jew. When faced with an inclination to do something against the will of Hashem, remind yourself of this. You would be willing to die for Hashem's will. How big is your taivah to do wrong? Can it be bigger than dying? If you're willing to die for not being separated from Hashem for even a second, you should be able to overcome any desire you have and not go against His will.
Yitzchak is the av that taught us mesiras nefesh. He went to the akeidah on the basis of pure emunah. (Hashem didn't speak to him, only Avraham heard directly from Hashem). He was ready to give up his life for Hashem. It didn't make sense for him to go, yet he listened to his father - for he knew that it was what he must do. It is from him that we learn to overcome our everyday yetzer horah.
The Tanya goes to great lengths to explain that every Jew - even the simplest Jew - is ready and willing to die for Hashem's sake. There is an emunah p'shuta inherint in every Jew that is above anything in this world. It doesn't have to be proven; it can't be proven. No logic can explain a Jew's inner belief that Hashem is one and the creator of all. It's factual and facts need no logic. (The seforim explain that while it is good to learn inyanim that deal with proving Hashem and his existence, your belief in Him should be only with pure emunah. For any proof or logic you have can be disproven by someone smarter or more logical than you. However, emunah cannot be discussed and is not in danger of being disproven. The Baal Shem Tov used to say of himself: "After all the levels I have reached, my emunah in Hashem is like that of a little kid - I just believe.")
If a Jew is faced with the choice to worship avodah zarah or die, even if all his senses tell him to bow down, if logic dictates that he bow down. It is his inner emunah that screams, "How can you? How can you deny Hashem's existence for even a second? How can you not give up your life for Hashem?" This voice is louder and will defy any common sense.
The Tanya goes on and brings this into the everyday life of a Jew. When faced with an inclination to do something against the will of Hashem, remind yourself of this. You would be willing to die for Hashem's will. How big is your taivah to do wrong? Can it be bigger than dying? If you're willing to die for not being separated from Hashem for even a second, you should be able to overcome any desire you have and not go against His will.
Yitzchak is the av that taught us mesiras nefesh. He went to the akeidah on the basis of pure emunah. (Hashem didn't speak to him, only Avraham heard directly from Hashem). He was ready to give up his life for Hashem. It didn't make sense for him to go, yet he listened to his father - for he knew that it was what he must do. It is from him that we learn to overcome our everyday yetzer horah.
14 October, 2010
Parshes Lech Lecha
After Avraham got to the land of Cannan, the land was struck by a famine and Avraham - putting his wife in moral danger, went down to Mitzraim. How was it that Avraham left the land to which he was directed and did not trust Hashem the one who knows how to provide in hunger and desert? How did he seemingly expose the moral well-being of his wife to such a danger just to save himself? The Ramban writes; "Avraham comitted a grave sin in his behaviour towards his wife and even deserting the land to which he had been directed was already a sin". All the meforshim are bothered and try to explain this Ramban; How can- and for what purpose- does the Ramban write that Avraham sinned? R' S. R. Hirsch Zatza"l offers us an insight into the way the Torah looks at- and teaches us about- our forefathers and great men. (The following is a direct quote taken from the R' Isaac Levy - Judaica Press traslation.)
"This statement should not worry or mislead us. The Torah never presents our great men as being perfect and says of none "here you have the ideal, in this man the divine becomes human". Altogether it puts the life of no man before us as the pattern out of which we are to learn what is right and good, what are we to do, what to refrain from doing. Where the word of Hashem would set a pattern for us to imitate - it places no man born of dust - there Hashem says "look at me, imitate me, wander in my ways". We are never to say: This must be right for did not so-and-so do it! The Torah isn't "collection of examples of saints". It relates what occurred, not because it was exemplary, but because it did occur.
The Torah never hides from us the faults, errors and weaknesses of our great men. Just by that it gives the stamp of veracity to what it relates. But in truth, by the knowledge which is given us of their faults and weaknesses, our great men are in no wise made lesser but actually greater and more instructive. If they stood before us as the purest models of perfection we should attribute them to having a different nature, which has been denied to us. Were they without passion, without internal struggles, their virtues would seem to us as an outcome of some higher nature, hardly a merit and certainly no model that we could hope to emulate. Take for instance Moshe's humility. Did we not see that he could also fly into a passion, his meekness and modesty would seem to us to be his natural disposition, and lost to us as an example. Just his שמעו נא המורים gives his humility its true greatness, shows it to us as a result of a great work of self-control and self ennoblement which we all should copy- for we all could copy."
"This statement should not worry or mislead us. The Torah never presents our great men as being perfect and says of none "here you have the ideal, in this man the divine becomes human". Altogether it puts the life of no man before us as the pattern out of which we are to learn what is right and good, what are we to do, what to refrain from doing. Where the word of Hashem would set a pattern for us to imitate - it places no man born of dust - there Hashem says "look at me, imitate me, wander in my ways". We are never to say: This must be right for did not so-and-so do it! The Torah isn't "collection of examples of saints". It relates what occurred, not because it was exemplary, but because it did occur.
The Torah never hides from us the faults, errors and weaknesses of our great men. Just by that it gives the stamp of veracity to what it relates. But in truth, by the knowledge which is given us of their faults and weaknesses, our great men are in no wise made lesser but actually greater and more instructive. If they stood before us as the purest models of perfection we should attribute them to having a different nature, which has been denied to us. Were they without passion, without internal struggles, their virtues would seem to us as an outcome of some higher nature, hardly a merit and certainly no model that we could hope to emulate. Take for instance Moshe's humility. Did we not see that he could also fly into a passion, his meekness and modesty would seem to us to be his natural disposition, and lost to us as an example. Just his שמעו נא המורים gives his humility its true greatness, shows it to us as a result of a great work of self-control and self ennoblement which we all should copy- for we all could copy."
18 June, 2010
Parsha Point To Ponder- Chukas
We find that Moshe davened 515 tefillos trying to reverse the decree that he cannot go into Eretz Yisroel.
Why do we not find Aron - who recieved the same decree at the same time- davening at all for the privilge to enter the holy land?
Why do we not find Aron - who recieved the same decree at the same time- davening at all for the privilge to enter the holy land?
04 June, 2010
Parshas Shelach- Tzitzis
A huge Mazel Tov to Y.H. and M. Brachfeld on the birth of a baby girl. May you see tons of nachas from her and the boys!
Rashi says that the blue string on the Tzitzis is to remind one of the sea which is blue, which in turn reminds one of the sky, which is supposed to remind one of the heavenly throne of Hashem. A lot of the meforshim ask, if Tzitzis is supposed to remind us of the throne, why does rashi give us the connection in a roundabout way? Futhermore, the Torah tells us that Tzitzis, by merely looking at them (The Charaidem says that it is positive commandment to just look at you Tzitzis), reminds us of the 613 mitzvos and offers protection from the temptations of this world. (The Bach- siman 8, Mishna Berurah- holds that to properly perform the mitzva you have to have keep in mind that tzitzis reminds us of the 613 mitzvos.) What is about Tzitzis that the Torah tells us will help us remember the Mitzvos of Hashem and protect us from the temptations of Olam hazeh?
R’ S. R. Hirsch explains; the protection that Tzitzis provides against the temptations of this world, isn’t just magic- but rather a practical suggestion by the Torah. The pleasures of this world stare us in the face. The ‘reward’ of following your heart and eyes are instant, the pleasures of this world offer instant gratification. As opposed to spiritual reward- by nature- is hidden from us, we cannot see or feel it in our life time. It takes deep self introspection to realize that doing what the Torah says is the right thing to do. The only way to fight the temptations that are right in front of us is to really look at the options and see what is it that we are giving up for that quick pleasure. When you look at your Tzitzis what is it that you see? Is it just random strings? That is all you’ll see if you look at it superficially and you’ll then struggle with the ‘taavis’ of the world around you. Rashi is telling us to take a deeper look and see a connection- albeit one that’s not so recognizable, but definitely there- a real and deep lasting connection to Hashem. Tzitzis are blue strings that links you all the way to the heavenly throne and offers a path to rise above the struggles of this world. Just like the Tzitzis the beginning you will feel all tied up and restricted, but you’ll come to the realization that you’re the freest person in the world!
Rashi says that the blue string on the Tzitzis is to remind one of the sea which is blue, which in turn reminds one of the sky, which is supposed to remind one of the heavenly throne of Hashem. A lot of the meforshim ask, if Tzitzis is supposed to remind us of the throne, why does rashi give us the connection in a roundabout way? Futhermore, the Torah tells us that Tzitzis, by merely looking at them (The Charaidem says that it is positive commandment to just look at you Tzitzis), reminds us of the 613 mitzvos and offers protection from the temptations of this world. (The Bach- siman 8, Mishna Berurah- holds that to properly perform the mitzva you have to have keep in mind that tzitzis reminds us of the 613 mitzvos.) What is about Tzitzis that the Torah tells us will help us remember the Mitzvos of Hashem and protect us from the temptations of Olam hazeh?
R’ S. R. Hirsch explains; the protection that Tzitzis provides against the temptations of this world, isn’t just magic- but rather a practical suggestion by the Torah. The pleasures of this world stare us in the face. The ‘reward’ of following your heart and eyes are instant, the pleasures of this world offer instant gratification. As opposed to spiritual reward- by nature- is hidden from us, we cannot see or feel it in our life time. It takes deep self introspection to realize that doing what the Torah says is the right thing to do. The only way to fight the temptations that are right in front of us is to really look at the options and see what is it that we are giving up for that quick pleasure. When you look at your Tzitzis what is it that you see? Is it just random strings? That is all you’ll see if you look at it superficially and you’ll then struggle with the ‘taavis’ of the world around you. Rashi is telling us to take a deeper look and see a connection- albeit one that’s not so recognizable, but definitely there- a real and deep lasting connection to Hashem. Tzitzis are blue strings that links you all the way to the heavenly throne and offers a path to rise above the struggles of this world. Just like the Tzitzis the beginning you will feel all tied up and restricted, but you’ll come to the realization that you’re the freest person in the world!
28 May, 2010
Parshas B'eholoscha
In this week’s Parsha we learn that the first Pesach in the desert- a year after they left Mitzrayim- Klal Yisroel sacrificed the Korban Pesach. This was the only korban Pesach they sacrificed in all the forty years they spent in the midbar. Rashi says that this was an embarrassment to Klal Yisroel. The reason they didn’t offer the Pesach any of the other forty years was because they were not able to circumcise their children in the desert, because there was a danger involved. Iif one has a son who isn’t circumcised he is not permitted to eat from the Korban Pesach. The Ramban asks: if they had a valid reason not to eat the Korban Pesach- which they did have- why does Rashi say it was an embarrassment to them?
The pesukim that follow tell of a few Jews who were impure and unable to participate in that first Pesach. They came to Moshe complaining, “Why should we be kept back from offering the korban at the appointed time in the midst of Bnei Yisroel?” Since their yearning was earnest Hashem told Moshe of a new mitzvah- the mitzvah of Pesach Sheini. The Chidushai Harim explains; Klal Yisroel had a valid reason not to bring the Korban Pesach and so did the people were impure the first year. The ones that were impure that first year didn’t give up- they had a real yearning to participate in the festivities. It was their yearning - at a time when they truly were excused from the mitzvah - that changed the reality and created a new mitzvah. Had Klal Yisroel- in all their forty years in the Midbar, really felt like they were missing out on something, had they had that true yearning- something would’ve changed, there would have been a way for them to bring the Korban Pesach. They were excused from bringing the Korban Pesach and that wasn’t anything to be ashamed of. The embarrassment was that they were passive about not being able to bring the Korban Pesach. They were missing that yearning, that real desire to do the mitzvah. There are many things in our lives that we cannot do- all for very good reasons, but do we really have that yearning and drive to do good?
The pesukim that follow tell of a few Jews who were impure and unable to participate in that first Pesach. They came to Moshe complaining, “Why should we be kept back from offering the korban at the appointed time in the midst of Bnei Yisroel?” Since their yearning was earnest Hashem told Moshe of a new mitzvah- the mitzvah of Pesach Sheini. The Chidushai Harim explains; Klal Yisroel had a valid reason not to bring the Korban Pesach and so did the people were impure the first year. The ones that were impure that first year didn’t give up- they had a real yearning to participate in the festivities. It was their yearning - at a time when they truly were excused from the mitzvah - that changed the reality and created a new mitzvah. Had Klal Yisroel- in all their forty years in the Midbar, really felt like they were missing out on something, had they had that true yearning- something would’ve changed, there would have been a way for them to bring the Korban Pesach. They were excused from bringing the Korban Pesach and that wasn’t anything to be ashamed of. The embarrassment was that they were passive about not being able to bring the Korban Pesach. They were missing that yearning, that real desire to do the mitzvah. There are many things in our lives that we cannot do- all for very good reasons, but do we really have that yearning and drive to do good?
17 May, 2010
Shevuos
The phrase 'naase v'nishma' and its sequence which places 'naase'- doing- before 'nishma'- hearing, originates with the Malachei Hashareis. It could be said only by them, for it expresses the fact that hearing is not essential to angels, nor is it what brings them to do the will of Hashem. Malachim have no free will, they have no reality except to do the will of Hashem. Obviously, they must hear if they are to know what they are to do, but their actual doing needs no causes. Their very name identifies them- malach means messenger - they have no existence except to be sent and to serve. 'No malach can be sent on more then one mission' because their mission becomes their essence, and they cannot have more than one essence. Precisely because all reality for malachim is in their doing- they are beings that do, naase must precede nishma.
And this became the precise nature and character of the new creation which emerged at Sinai. From the moment of Matan Torah there exists upon this earth a creation whose essential reality, whose entire existence, is to do the will of Hashem. The name of this creation is Klal Yisroel. Reb Yerucham Levovitz once said; "The greatest act of bechira is to choose to lose your bechira". When we proclaimed in unity 'naase v'nishma' we chose as a nation to become angel like, to have only one reality- to do the will of Hashem.
The supreme achievement of Matan Torah was not that heaven descended upon earth, the supreme achievement was the fusion of heaven and earth into one entity and the concerns of heaven are the only reality upon earth. Hashem, Yisroel and Torah became one. Hearing is no longer essential to Klal Yisroel, nor is it the cause for doing. Doing now comes because we are one with Hashem. And so Klal Yisroel also said 'naase' before 'nishma'- just like the Malachim.
(Pachad Yitzchok Shevuos Maamer 4:7- traslation from; Citadal And Tower I page 82)
And this became the precise nature and character of the new creation which emerged at Sinai. From the moment of Matan Torah there exists upon this earth a creation whose essential reality, whose entire existence, is to do the will of Hashem. The name of this creation is Klal Yisroel. Reb Yerucham Levovitz once said; "The greatest act of bechira is to choose to lose your bechira". When we proclaimed in unity 'naase v'nishma' we chose as a nation to become angel like, to have only one reality- to do the will of Hashem.
The supreme achievement of Matan Torah was not that heaven descended upon earth, the supreme achievement was the fusion of heaven and earth into one entity and the concerns of heaven are the only reality upon earth. Hashem, Yisroel and Torah became one. Hearing is no longer essential to Klal Yisroel, nor is it the cause for doing. Doing now comes because we are one with Hashem. And so Klal Yisroel also said 'naase' before 'nishma'- just like the Malachim.
(Pachad Yitzchok Shevuos Maamer 4:7- traslation from; Citadal And Tower I page 82)
14 May, 2010
Today In Jewish History- Rosh Chodesh Sivan
The Torah begins the narative of Kabolas Hatorah on Rosh Chodesh Sivan: בַּחֹדֶשׁ, הַשְּׁלִישִׁי, לְצֵאת בְּנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם--בַּיּוֹם הַזֶּה, בָּאוּ מִדְבַּר סִינָי. On that day the arrived at Midbar Sinai. The Torah then continues the narrative: וַיִּסְעוּ מֵרְפִידִים, וַיָּבֹאוּ מִדְבַּר סִינַי, וַיַּחֲנוּ, בַּמִּדְבָּר. They left Rifidim (Klal Yisroel's previous dwelling) and came to Midbar Sinai, and rested in the Midbar.
The Ohr Hachaim asks; Why does the Torah tell us that they arrived at Midbar Sinai before it tells us where they came from and then returns and begins the story all over again?
The Ohr hachaim answers: The day K'Y arrived at Sinai, ready to receive the Torah- was awaited for by the creator, the Torah and the world. From the day the world was created, the universe was eagerly awaiting- when will Klal Yisroel get to Midbar Sinai. At the moment they arrived, the Torah just blurted out- without having patience to go through the entire narrative- בָּאוּ מִדְבַּר סִינָי- the day we're anticipating for so long is here- Klal Yisroel arrived at Sinai!- the heavens and earth were rejoicing! It is only after that that the narrative with all the details can be said.
The Ohr Hachaim asks; Why does the Torah tell us that they arrived at Midbar Sinai before it tells us where they came from and then returns and begins the story all over again?
The Ohr hachaim answers: The day K'Y arrived at Sinai, ready to receive the Torah- was awaited for by the creator, the Torah and the world. From the day the world was created, the universe was eagerly awaiting- when will Klal Yisroel get to Midbar Sinai. At the moment they arrived, the Torah just blurted out- without having patience to go through the entire narrative- בָּאוּ מִדְבַּר סִינָי- the day we're anticipating for so long is here- Klal Yisroel arrived at Sinai!- the heavens and earth were rejoicing! It is only after that that the narrative with all the details can be said.
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