Humans are made up of two opposite entities, the physical and the spiritual. Our physical being - our bodies - want to enjoy the life of this world and all the pleasures it brings along. The spiritual being in us- the soul - wants to live a life of doing the will and attaching itself to our creator, Hashem. Our purpose in this world is to uplift our physical being that its only will is to serve Hashem. (When one dies everything returns to its origin, our physical to the earth while our souls go up back to Hashem.) The ending of the Bracha of Asher Yatzor is ‘Umafli lasos’. The Remah explains that the ‘pelah’ of the human is that the spiritual and physical can live together in the same body.
R’ Yitzchok Hutner says that the force that keeps these beings together is food. Food is a totally physical entity that keeps our souls in our bodies and sustains us.
There are four levels of creations in this world. The first is ‘domaim’- inanimate objects i.e. stones. Then comes ‘tzomaiach’- growing species i.e. grass, trees etc. The third level is ‘baal chai’- living beings i.e. the animal kingdom. And above all them is a ‘medaber’- speaking beings or humans. (The kuzri points out that there is a fifth level- don’t tell this to the goyim- which is the Jew.) The Ramban says that each level of creations feeds off the level below them and uplifts them to a higher madraigah. Trees get their nutrients from the soil thus uplifting the soil to the category of ‘tzomaiach’. Animals in turn eat the growing species. (There is a question that should be asked here I’ll leave that to you). Humans feast on the animal kingdom and thus uplift the baal chai to the highest level, and thus uplifting the ‘tzomaiach’- which was uplifted by the animal and the ‘domaim’ which was uplifted by the ‘tzmomaiach’. When a Jew eats with the right intentions he has the possibility to uplift the entire creation. (That is why Yitchok liked eating meat- not for its taste but rather for the opportunity to elevate the world). That is why when it comes Shabbos, Yom Tov or a simcha shel mitzvah we celebrate by eating- and preferably eating meat- for at those elevated times it’s easier to tap into the kedusha and uplift the world. That is why it is food that connects the soul and body- for it’s our opportunity to not just elevate ourselves but show that we are on a higher plane then any other creation in the world- it is they that sustain us.
This is why the highest form of serving Hashem is thru sacrificing animals for him. We are using and uplifting the world around us to his service and thus connecting ourselves to the omnipotent Hashem.
On Rosh Chodesh Nissan the day Klal Yisroel build the mishkon, Hashem told Moshe upon the deaths of Nadav and Avuhu, ‘bekrovai akodesh’- by those near me will I be sanctified. This year the first two days of Nissan Klal Yisroel lost two Torah giants. On Rosh Chodesh the great leader and backbone of Klal Yisroel R’ Elya Svei was taken from us. On the 2nd day of the month R’ Yakov Zakhiem a great Talmud chochem and a link to prewar yeshivas was summoned to the heavenly Yeshiva. May their death inspire us to go in their ways and be able to sanctify Hashem in our lifetime.
27 March, 2009
20 March, 2009
A Quote on Parshas Hachodesh
Blissful are those on whom the sun of fortune shines continuously, whose sky is not overcast, and who bathe in the warm noontime rays of light. Happier still are the redeemed ones who exclaim with joy at the sunrise of liberation having experienced the loneliness of the night. Blissful are the angels who, without blemish and sin, eternally pure, perform their Divine service at the throne of G-d. Even more joyful are those who raise themselves from the mire of sin to light and purity, who struggle for the light, who battle for purity, who vanquish the power of darkness and depravity. - R' S. R. Hirsch on Parshas Hachodesh.
Parshas Hachodesh
The Ramban says that Sefer Shemos details Yitzias Mitzraim which was the creation and birth of the nation of Yisroel and ends with the building of the Mishkon which was a creation and building of a home for Hashem in this world. (We find that the building of the Mishkon parallels the creation of the world - hence the thirty nine melochos of Shabbos are the same as the thirty nine melochos of the building of the Mishkon.) We also find the creation and giving of the Torah in the sefer of Shemos. In each of thees three 'creations' we find that Rosh Chodesh plays a role. The Mitzva Klal Yisroel was given before they started the preparations for the night they became a nation was Rosh Chodesh. The Shelah says that the creation of Klal Yisroel was actualy on Rosh Chodesh Nissan. (That is why we say in the Haggadah 'Yachol m'Rosh Chodesh'- One would think the mitzva of sepor yitzias Mitzraim starts on Rosh Chodesh Nissan.) Incidentally (or is it?) Rashi in Parshas Beraishis points out that it would've been proper to start the Torah from that point with the Mitzvah of Rosh Chodesh. The Mishkon was finished in Kislev but wasn't dedicated until Nissan on Rosh Chodesh. We find the same thing at the creation of the world. (After all, all of these creations mirror each other for they are all the same thing as we say Shabbos by Mincha- "Atah Echod - the world, veshimcha echod - the Torah, umi K'amcha Yisroel goy echod- Klal Yisroel.") The last day of creation- the first Friday was also Rosh Chodesh.
What is it about the day of Rosh Chodesh that plays such a prominent role in the creation of the universe and of Klal Yisroel?
We end the middle brocha of the Shabbos Shemona Esrah with "mekadash haShabbos"- Hashem is the one who sanctifies Shabbos. While on Yom Tov we say "Mekadash Yisroel v'hazmanim"- He sanctifies Yisroel who in turn sanctify the seasons. Shabbos comes every week and its kedusha is given to us as a gift from Hashem, we don't have to do anything to make the day holy- that's Hashems 'job'. Yom Tov on the other hand gets its kedusha from Klal Yisroel. The process in which Bais Din decides what day Rosh Chodesh will be is called 'Kiddush Hachodesh'- Bais Din, as the representatives of Klal Yisroel go ahead and impart Kedusha into the day of Rosh Chodesh and thus sanctifying the whole month.
The message of Rosh Chodesh is that Klal Yisroel has the power to sanctify the whole creation with their deeds. No creation was ever complete without the contribution from us humans. When we act with kedusha all of the universe is uplifted and sanctified.
Based on my understanding of a Mamor from R' Meir Belsky Shlita.
For another look at Parshas Hachodesh click here.
What is it about the day of Rosh Chodesh that plays such a prominent role in the creation of the universe and of Klal Yisroel?
We end the middle brocha of the Shabbos Shemona Esrah with "mekadash haShabbos"- Hashem is the one who sanctifies Shabbos. While on Yom Tov we say "Mekadash Yisroel v'hazmanim"- He sanctifies Yisroel who in turn sanctify the seasons. Shabbos comes every week and its kedusha is given to us as a gift from Hashem, we don't have to do anything to make the day holy- that's Hashems 'job'. Yom Tov on the other hand gets its kedusha from Klal Yisroel. The process in which Bais Din decides what day Rosh Chodesh will be is called 'Kiddush Hachodesh'- Bais Din, as the representatives of Klal Yisroel go ahead and impart Kedusha into the day of Rosh Chodesh and thus sanctifying the whole month.
The message of Rosh Chodesh is that Klal Yisroel has the power to sanctify the whole creation with their deeds. No creation was ever complete without the contribution from us humans. When we act with kedusha all of the universe is uplifted and sanctified.
Based on my understanding of a Mamor from R' Meir Belsky Shlita.
For another look at Parshas Hachodesh click here.
06 March, 2009
Parshas Zachor Point to Ponder
The halacha is that we don't read less then three pesukim from a Torah in each aliyah. On days where we only take out one Sefer Torah when we must have three aliyahs- the total always adds up to at least ten, more than the minimal requirement. The lone exception to this is Purim morning when we read about the story of Amalek, the leining is split up into three aliyahs while each one gets exactly three pesukim.
On occasions when we take out a second Sefer Torah for a maftir, there must also be at least three pesukim read in the second Sefer Torah, but we always lein more than that. The lone exception to this is Shabbos Zachor when we read exactly three verses of the story of Amalek and not one more.
Is it a coincidence that the two times we read of Amalek are the two shortest leinings of the whole year?
You can read about Parshas Zachor here.
And about Parshas Tetzava here.
On occasions when we take out a second Sefer Torah for a maftir, there must also be at least three pesukim read in the second Sefer Torah, but we always lein more than that. The lone exception to this is Shabbos Zachor when we read exactly three verses of the story of Amalek and not one more.
Is it a coincidence that the two times we read of Amalek are the two shortest leinings of the whole year?
You can read about Parshas Zachor here.
And about Parshas Tetzava here.
27 February, 2009
Parshas Teruma
This is the rough draft due to unseen circumstances I don't have a chance to polish it up sorry.
The Aron was made of a wooden box that was gold plated. The Rishonim ask, “Why was the holiest of vessels in the Mishkan not made of pure gold?” The Chizkuni answers that it was made of wood for wood is lighter and Hashem had mercy on the ones that had to carry it so he had it made of wood and gold. The Baal Zekainim M’baal Tosfes asks - We know that the Aron miraculously carried the ones that carried it, so what difference did it make how heavy it was if no one actually did any physical carrying of it? He answers that the miracle of the Aron carrying itself wasn’t a constant miracle, but rather an occurrence that happened when the need arose. He asks, if so why was Uzah- in Shmuel B 6;6- punished when he tried to save the Aron from falling? Was he supposed to expect the miracle to suddenly come about?
R’ Dovid Orlofsky said a beautiful answer. Hashem has no problem running the world on his own - he doesn’t need us to do anything for the world to go on. But he gave us a zechus to help out and make us feel like we are actually holding up the world. We have to realize that our efforts are basically useless for we can be replaced by Hashem himself and the world will still run as it’s supposed to. All the energy and hishtadlus we do to keep the world spinning is an honor that He lets us do something for him. Hashem had no problem making the Aron float on its own, for that was its natural tendency. He only applied the miracle when the need arose in order that the ones carrying it should be honored with the privilege of carrying this holy vessel. That is why it had to be made of a lighter material in order to make it easier to be carried. Uzah was supposed to realize that its impossible for the Aron Hakodesh to actually fall to the ground- it can carry itself when needed. Hashem laid down rules and no matter how much we think we have to save the world we must obey the halacha. He had no right to go against halacha in order to save Hashem’s holy vessel from disgrace. We must do all that we can to help the world- but we must know that it’s a privilege and an honor that was given to us.
A huge Happy 25th Birthday to Y.Y.H.
The Aron was made of a wooden box that was gold plated. The Rishonim ask, “Why was the holiest of vessels in the Mishkan not made of pure gold?” The Chizkuni answers that it was made of wood for wood is lighter and Hashem had mercy on the ones that had to carry it so he had it made of wood and gold. The Baal Zekainim M’baal Tosfes asks - We know that the Aron miraculously carried the ones that carried it, so what difference did it make how heavy it was if no one actually did any physical carrying of it? He answers that the miracle of the Aron carrying itself wasn’t a constant miracle, but rather an occurrence that happened when the need arose. He asks, if so why was Uzah- in Shmuel B 6;6- punished when he tried to save the Aron from falling? Was he supposed to expect the miracle to suddenly come about?
R’ Dovid Orlofsky said a beautiful answer. Hashem has no problem running the world on his own - he doesn’t need us to do anything for the world to go on. But he gave us a zechus to help out and make us feel like we are actually holding up the world. We have to realize that our efforts are basically useless for we can be replaced by Hashem himself and the world will still run as it’s supposed to. All the energy and hishtadlus we do to keep the world spinning is an honor that He lets us do something for him. Hashem had no problem making the Aron float on its own, for that was its natural tendency. He only applied the miracle when the need arose in order that the ones carrying it should be honored with the privilege of carrying this holy vessel. That is why it had to be made of a lighter material in order to make it easier to be carried. Uzah was supposed to realize that its impossible for the Aron Hakodesh to actually fall to the ground- it can carry itself when needed. Hashem laid down rules and no matter how much we think we have to save the world we must obey the halacha. He had no right to go against halacha in order to save Hashem’s holy vessel from disgrace. We must do all that we can to help the world- but we must know that it’s a privilege and an honor that was given to us.
A huge Happy 25th Birthday to Y.Y.H.
20 February, 2009
Shabbos Sheqalim
The Medrish says that the giving of the Machtzis Ha’sheqal was an atonement for the sin of the golden calf.
At the giving of the Torah Hashem threatened Klal Yisroel if they won’t accept the Torah they will be buried under the mountain. The question is asked: Klal Yisroel had said naaseh vnishma, what was the need of Hashem forcing the nation to accept the Torah? One of the answers that is given, is that Klal Yisroel accepted Torah shel bekesav- the written Torah, but were reluctant- and thus had to be forced- to accept Torah shel bal peh- the oral Torah. The Bobover Rebbi explains that the reluctance to accept the oral Torah is what led to the sin of the eigal. When Klal Yisroel saw that Moshe was in heaven for forty days they got scared that he won’t return. Their fear was based that they knew Moshe was the one that brought down the oral Torah but now that he was gone they where scared that that was the end of the process of the Written Torah, and all that was left for them was the Oral Torah which they weren’t so excited to accept and work on. It was this that led them to the grave mistake of the eigal. The atonement was that when they gave a Half Sheqal, they showed Hashem that they were willing to give and toil with, their half of Torah- Torah shel baal peh.
The Oral Torah which was forced upon us at Har Sinai was fully accepted by Klal Yisroel after the miracle of Purim. Klal Yisroel expressing their gratitude to Hashem over the miracle took upon themselves the learning of Torah shel baal peh. Thus leading into the period of the Anshe Kenesses Hagdolah- The Men of the Great Assembly- who were the ones that started the Mishna and Torah shel baal peh (see the 1st mishna in Avos). That is why we read Parshas Sheqalem before Purim for the miracle of Purim is when we expressed our willingness to give Hashem our portion of the Torah- the Oral Torah.
Mazel Tov to Jewmaican on the birth of a baby boy!
At the giving of the Torah Hashem threatened Klal Yisroel if they won’t accept the Torah they will be buried under the mountain. The question is asked: Klal Yisroel had said naaseh vnishma, what was the need of Hashem forcing the nation to accept the Torah? One of the answers that is given, is that Klal Yisroel accepted Torah shel bekesav- the written Torah, but were reluctant- and thus had to be forced- to accept Torah shel bal peh- the oral Torah. The Bobover Rebbi explains that the reluctance to accept the oral Torah is what led to the sin of the eigal. When Klal Yisroel saw that Moshe was in heaven for forty days they got scared that he won’t return. Their fear was based that they knew Moshe was the one that brought down the oral Torah but now that he was gone they where scared that that was the end of the process of the Written Torah, and all that was left for them was the Oral Torah which they weren’t so excited to accept and work on. It was this that led them to the grave mistake of the eigal. The atonement was that when they gave a Half Sheqal, they showed Hashem that they were willing to give and toil with, their half of Torah- Torah shel baal peh.
The Oral Torah which was forced upon us at Har Sinai was fully accepted by Klal Yisroel after the miracle of Purim. Klal Yisroel expressing their gratitude to Hashem over the miracle took upon themselves the learning of Torah shel baal peh. Thus leading into the period of the Anshe Kenesses Hagdolah- The Men of the Great Assembly- who were the ones that started the Mishna and Torah shel baal peh (see the 1st mishna in Avos). That is why we read Parshas Sheqalem before Purim for the miracle of Purim is when we expressed our willingness to give Hashem our portion of the Torah- the Oral Torah.
Mazel Tov to Jewmaican on the birth of a baby boy!
05 February, 2009
Parshas Beshalach
At the end of the Parsha we learn of the war Amalek waged with Klal Yisroel. The Posuk tells us that when Moshe raised his hands Klal Yisroel would win the war.
The Sefas Emes asks why then did Moshe ever cease from holding his hands raised?
The Mishna asks “Is it the hands of Moshe that wins wars?” To which the Mishna answers “When Klal Yisroel would look up to the heavens and devout their hearts to Hashem they would be victorious.”
Why is it so hard to fathom that it was Moshe’s hands that helped Klal Yisroel win? Klal Yisroel just came out of Mitzraim where Moshe’s hands brought devastation onto a country and split the Red Sea for them, why is the Mishna bothered about the powers of Moshe’s hands?
The kochos of a leader are only as powerful as the people he is representing. In Egypt the miracles were performed as the messenger of Hashem and thus Moshe and Aaron were quiet successful. At this stage of history Moshe acted as a messenger of Klal Yisroel and thus his powers came from the merits of the nation. The Mishna wants to know where did Moshe get the kochos to keep his hands raised high? To which the answer is, if Klal Yisroel keeps their eyes on Hahsem and their hearts and souls devoted to Him, then they can help Moshe and give him the strength to keep his hands up towards the heavens and in his merit be victorious.
Amalek held that we don’t have bechira and our actions are meaningless. (See last years Vaad on Parshas Zachor)To teach Klal Yisroel that our actions and deeds can- and do- affect and shake the entire world, they were given this very lesson as they were fighting their spiritual enemy- Amalek.
The Sefas Emes asks why then did Moshe ever cease from holding his hands raised?
The Mishna asks “Is it the hands of Moshe that wins wars?” To which the Mishna answers “When Klal Yisroel would look up to the heavens and devout their hearts to Hashem they would be victorious.”
Why is it so hard to fathom that it was Moshe’s hands that helped Klal Yisroel win? Klal Yisroel just came out of Mitzraim where Moshe’s hands brought devastation onto a country and split the Red Sea for them, why is the Mishna bothered about the powers of Moshe’s hands?
The kochos of a leader are only as powerful as the people he is representing. In Egypt the miracles were performed as the messenger of Hashem and thus Moshe and Aaron were quiet successful. At this stage of history Moshe acted as a messenger of Klal Yisroel and thus his powers came from the merits of the nation. The Mishna wants to know where did Moshe get the kochos to keep his hands raised high? To which the answer is, if Klal Yisroel keeps their eyes on Hahsem and their hearts and souls devoted to Him, then they can help Moshe and give him the strength to keep his hands up towards the heavens and in his merit be victorious.
Amalek held that we don’t have bechira and our actions are meaningless. (See last years Vaad on Parshas Zachor)To teach Klal Yisroel that our actions and deeds can- and do- affect and shake the entire world, they were given this very lesson as they were fighting their spiritual enemy- Amalek.
30 January, 2009
Parshas Bo
The mitzvah of pidyon haben the Torah tells us to consecrate our firstborn sons to Hashem’s service, for Hashem killed all of the Egyptian bechorim and the jewish ones were saved.
What is the reasoning behind this - because Hashem punished the Egyptians through their firstborns all the future firstborns born into Klal Yisroel become holy? Why is there a need for a tradeoff?
Let us try to understand why was it that the firstborns were the ones who were punished.
One of the basic concepts in yehadus is that Hashem is the beginning of everything. It is He who created and preceded the world and before that there was nothing but He. Paroh and the Egyptians didn’t want to accept that as the truth. Thus they worshiped sheep which is the first of the horoscopes to show that the beginning and everything that comes after that is contributed to the stars and mazalim. As Hashem created his nation and thus made his name known to the world He wanted to show and prove that it is He who was first. The way to do this was by wiping out anything that was viewed as a ‘competition’ to his oneness. That is why Klal Yisroel slaughtered the sheep for their korban Peasach and that is why all the firstborns- including those of the slaves had to be killed. In order for the bechorim of Klal Yisroel to be saved they had to purify themselves and consecrate themselves to Hashem and his oneness. Only through them being a light onto nations and showing that all beginnings channel back to Hashem could they be saved.
A HUGE Mazel Tov to my Parents, Grandmothers and oldest brother- Mr. S. on the birth of their great/grand/son may he see much nachas from him and the him and the whole family!
And a Mazel Tov to my cousin T. R. on the birth of his son!
What is the reasoning behind this - because Hashem punished the Egyptians through their firstborns all the future firstborns born into Klal Yisroel become holy? Why is there a need for a tradeoff?
Let us try to understand why was it that the firstborns were the ones who were punished.
One of the basic concepts in yehadus is that Hashem is the beginning of everything. It is He who created and preceded the world and before that there was nothing but He. Paroh and the Egyptians didn’t want to accept that as the truth. Thus they worshiped sheep which is the first of the horoscopes to show that the beginning and everything that comes after that is contributed to the stars and mazalim. As Hashem created his nation and thus made his name known to the world He wanted to show and prove that it is He who was first. The way to do this was by wiping out anything that was viewed as a ‘competition’ to his oneness. That is why Klal Yisroel slaughtered the sheep for their korban Peasach and that is why all the firstborns- including those of the slaves had to be killed. In order for the bechorim of Klal Yisroel to be saved they had to purify themselves and consecrate themselves to Hashem and his oneness. Only through them being a light onto nations and showing that all beginnings channel back to Hashem could they be saved.
A HUGE Mazel Tov to my Parents, Grandmothers and oldest brother- Mr. S. on the birth of their great/grand/son may he see much nachas from him and the him and the whole family!
And a Mazel Tov to my cousin T. R. on the birth of his son!
23 January, 2009
The first sign that Moshe showed Paroh that Hashem was ruler of the universe was that he threw his stick to the ground and it turned into a snake. The Kotzker has a short vort where he says that this sign was to prove that Klal Yisroel was the chosen nation. He doesn't explain what about the stick turning into a snake proves that.
I was thinking we could understand this with a Rashi in last week's Parsha. Rashi says that the first time Hashem told Moshe about this sign it was a sign to Moshe that he spoke lashon horah about Klal Yisroel. The sign to Paroh was that Moshe who only spoke about Klal Yisroel was punished, so too Paroh who enslaved them would definitely be punished.
I was thinking we could understand this with a Rashi in last week's Parsha. Rashi says that the first time Hashem told Moshe about this sign it was a sign to Moshe that he spoke lashon horah about Klal Yisroel. The sign to Paroh was that Moshe who only spoke about Klal Yisroel was punished, so too Paroh who enslaved them would definitely be punished.
15 January, 2009
Parshas Shemos
We know that 'Ain haShechina shora elah metoch simcha'- the divine presence doesn't manifest itself only when one is in a state of happiness. Moshe as being worthy of leading Klal Yisroel- definitely felt the pain of what Klal Yisroel was going through. Reb Klonimus Kalman Zatzal Hy'd, in his sefer Aish Kodesh (the torah he said in the Warsaw ghetto) asks, how was Moshe able to manage thees two conflicting emotions of being b'simcha and that of feeling the anguish of his fellow Jew?
He answers that the above mentioned rule that one must be b'simcha to be able to reach the level of prophecy is only in a time that the Shechina is in a state of happiness. But the times in history when Klal Yisroel was going through hardships and the Shechina was in pain, the only way to reach the Shechina was through feeling the pain of Klal Yisroel and thus being in the same state of mind as the Shechina itself. This may be a symbolism of the burning bush. The first prophecy that Moshe saw taught him this lesson- that the only way to climb the ladder of spiritual success is through feeling and living with the pain that our fellow brothers are feeling.
He answers that the above mentioned rule that one must be b'simcha to be able to reach the level of prophecy is only in a time that the Shechina is in a state of happiness. But the times in history when Klal Yisroel was going through hardships and the Shechina was in pain, the only way to reach the Shechina was through feeling the pain of Klal Yisroel and thus being in the same state of mind as the Shechina itself. This may be a symbolism of the burning bush. The first prophecy that Moshe saw taught him this lesson- that the only way to climb the ladder of spiritual success is through feeling and living with the pain that our fellow brothers are feeling.
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