Are Physical Possessions Good Or Bad?

 This Dvar Torah Is Dedicated 

By Mendy and Ita Klein
In honor of Rabbi Yitzi Hurwitz, for the continued inspiration you provide for us all 

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In this week's parsha, Vayishlach, Yaakov sends angels to his brother Esav. Part of the message they were to tell him was, "I sojourned (garti) with Lavan." Rashi gives two explanations on the word garti. First, that it is like the word ger, which means stranger, because the whole time he lived by Lavan he was like a stranger. Second, that Yaakov was hinting to Esav, that during his sojourn with Lavan, he kept the 613 mitzvahs, as the numerical value of the word garti is 613.

What is the connection between the homiletical explanation, that Yaakov kept the 613 mitzvahs, with the simple meaning of the verse, that he sojourned at Lavan? Why was it important for Yaakov to let Esav know that he kept the 613 mitzvahs? And finally, what lesson are we meant to learn from this?

Yaakov's descent to Charan, where he lived with Lavan, is the descent of the neshama into the world, and on a broader perspective, the descent of the Jewish people into exile. Your neshama descends to accomplish a mission, to refine your body and the world around you into a dwelling for Hashem. When you do this, you have completed your part of the mission. When we complete our missions collectively, Hashem will dwell openly in this world, and Moshiach will be here.

Yaakov is teaching us the correct approach to succeed in our mission.

Rashi's first explanation, is that garti comes from ger, a stranger. When you are home, everything has to be just right, but when you are traveling on the way, things don't have to be perfect, you make due with what is available, because it is not so important.

Lavan and Esav symbolize physical needs, wants, and pleasures. The question is, are you at home by Lavan, meaning, are your physical needs, wants and pleasures most important, or are you a stranger traveling through Lavan's place, meaning, that the spiritual is most important and the physical is not so important?

Yaakov was saying that he was like a stranger traveling through Lavan's place. The physical was not so important to him, his focus was on the spiritual. Therefore, he was successful in his mission.

To prove that he was successful, Yaakov says, "I acquired cattle, donkeys, sheep..." This seems to contradict what was said before, that the physical was not important to Yaakov. Was it important or not?

There are different approaches you can have to the world. One approach is that the physical is all that is important, and success is measured by how many things you have. This is Lavan and Esav's approach.

A second approach is that only the spiritual is important. In this approach all physical gains are shunned.

Then there is Yaakov's approach. When you make the spiritual most important, but you recognize that everything in the world has a spiritual purpose. In other words, the physical becomes important for the spiritual reason it exists. So the physical isn't bad at all, it just has to be harnessed and used for its G-dly purpose. When it is just physical, it is negative, but when it is viewed through spiritual lenses, it is positive.

This will help us understand a strange thing that the Midrash says. On the verse, "I acquired cattle, donkeys, sheep..." The Midrash says that the word "donkey," refers to King Moshiach, as it says about Moshiach, that he will be "A pauper, riding on a donkey." How does this fit in with what Yaakov was saying?

Because Yaakov was saying that he did his part to bring Moshiach.

In order for Moshiach to come we have to make this world into a dwelling place for Hashem, we have to take ownership of it and refine it. This is done through Torah and mitzvahs and by using your possessions to serve Hashem. Conveying that he kept the 613 mitzvahs, Yaakov was saying that he did this work.

From this perspective, the more you acquire doing your mission, meaning, the more of the physical world you refine, the more successful you become. And that is what Yaakov is telling Esav, "see how much I accomplished, I have acquired the spiritual essence of all these things, now they are realizing their G-dly purpose. I have done my part to bring Moshiach."

By sending these messages, Yaakov was hinting to Esav that "I have completed my mission despite all the difficulties of living in exile, with Lavan. Did you do the same?"

The angels returned to Yaakov with the answer, "we came to your brother to Esav." You were hoping that he would be like a brother, that he would be the same as you, but he is still Esav, he still only sees the physical world as important, he has not done his part.

The lesson here is for everyone, at every time and in every place, no matter the situation. A Jew must do his best to refine himself and his part of the world, making it into a home for Hashem, and readying it for the redemption. This is true even if the world around him doesn't seem to be going in the same direction, and others don't seem to be doing their part, and maybe they are even acting as a Lavan or an Esav. Don't think that it is a waste, because you are bringing the redemption closer, and being that the world is holding in a balance, perhaps it is your effort that will tip the scale and usher in the redemption. This is how powerful the effort of a single individual can be.

The key to accomplishing your part, is making the spiritual most important, and allowing the physical to follow, using it for its G-dly purpose.

May our efforts to make this world into a home for Hashem succeed, and usher in the coming of Moshiach. May it happen soon. The time has come.

Making This World Into A Home For Hashem

Dear Friends,

This post is in honor of the 9th of Kislev, which marks the birth and passing of the second Rebbe of Chabad, Rabbi Dovber of Lubavitch, and the 10th of Kislev on which he was released from prison, incarcerated for his work to strengthen Judaism in Czarist Russia.

This date is close to my heart, because it is the date that Dina and I got engaged.

Yitzi 

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In parshas Vayeitzei, we read about Yaakov's descent to Charan. On his way he stopped at Mount Moriah, had the dream with the angels going up and down the ladder, in which Hashem blessed him, and he prayed to Hashem.

Everything the Torah tells us about our forefathers, are meant to be a lesson to us, especially in our service to Hashem. Let us examine some of the details of this story and see how it pertains to us.

When he came to the mountain, the sun had set. "And he took from the stones of the place and put it around his head, and he lay down in that place." The Torah didn't have to tell us about how he gathered the stones and put them around his head, so what are we meant to learn from it? If you look at the literal translation of the words, it says that "he put it around his head." first it was several stones, now it is one stone, what are we to derive from this detail?

Now he lays down. It is interesting to note, that the Midrash tells us that before Yaakov's descent to Charan, he spent 14 years studying Torah in the academy of Ever. It says that the whole time he was there, he didn't once lay down to sleep. This was the first time that he lay down. What are we to take from this point?

After having his dream and recognizing that Hashem's Presence was there, he woke up in the morning and set up the stone that was under his head as a monument. Later, in his prayer, he says, "And this stone that I set as a monument will be a house for Hashem." What is the idea of a stone being a house for Hashem?

Yaakov says a prayer in the form of an oath, "If Hashem will be with me, and will protect me on this journey that I am undertaking, and will give me bread to eat and clothing to wear. And if I will return to my father's home in peace (b'shalom), then Hashem (Havaya) will be to me as G-d (Elokim)." The simple meaning of this prayer is understood. What spiritual symbolism is to be found in this prayer?

Yaakov says, "And if I will return to my father's home in peace." When you use the word "return," it means to go back to where you started from. In our parsha, it says that he left from Be'er Sheva, not from his father's home. Shouldn't he say, "And if I return to Be'er Sheva?" Why does he say, "to my father's home?" It is not enough that he return, but he asked to return "b'shalom, in peace." What is the idea of returning in peace?

And finally, Yaakov says, "Hashem will be to me as G-d." What other option is there? Wouldn't Hashem be his G-d even if he didn't return in peace?

On a spiritual level, Yaakov's descent from Be'er Sheva to Charan is the descent of the neshama into the world. And this story teaches us the purpose, the mission and the goal of the neshama's descent, and on a broader perspective, the purpose, mission and goal of the Jewish people in this world.

The mission of the soul is to transform the body and its place in the world into a dwelling place for Hashem. It leaves Be'er Sheva, its holy abode above, and makes its way to this lowly world. Just as in Yaakov's dream, before leaving the heavens, Hashem blesses it and reassures it that He will always be with it and protect it. In other words, Hashem strengthens each of us and fortifies us with what is necessary to accomplish our mission.

Yaakov took stones, symbolizing the lowest physical, inanimate and fragmented existence and he united them into a single entity, that is why they are first called "stones" and then called "It." Then he tells Hashem, that he will make the stone into a home for Hashem. Meaning, that he will turn even the lowest level of existence into a home for Hashem.

How does one do this? Yaakov says, "If you will give me bread to eat," bread is symbolic of Torah, which nourishes the soul. "And clothing to wear," clothing is symbolic of mitzvahs. In Kabballa mitzvahs are called the garments of the soul, because unlike Torah that permeates ones mind and heart, mitzvahs are Hashem's will, which is beyond our ability to understand, therefore it doesn't permeate the mind and heart, instead they remain outside of you, and surround you like garments. Also, just like different garments allow you to be in different environments, it is Torah and mitzvahs you do in this world that serve as garments of the soul in heaven, and allow the soul to enjoy Hashem's radiance. It is through these Torah and mitzvahs that we refine ourselves and the world around us.

However, rocks are symbolic of even a lower level of existence. Not the things that involve Torah and mitzvahs, but the mundane basics and even the pleasures of life, eating, drinking, work, exercise, vacation, etc. they can be done for Hashem and made into a home for Him as well. This is the greatest possible transformation that one could achieve, that even his mundane activities, his "rocks," become a home for Hashem. Not that it becomes spiritual, rather it remains a rock, and that rock becomes a home for Hashem as it is.

This idea is stressed by Yaakov laying down. The head symbolizes the highest level, G-dliness, and the feet the lowest, the most mundane. Normally the head is above and the feet are below, but when you lay down you put them on the same level, symbolizing drawing G-dliness into the mundane.

Not only does Yaakov teach us this lesson, but it is hinted in his name. In Hebrew, the name Yaakov could be divided into the letter yud, which symbolizes Hashem, and the word aikev, a heel, the lowest part of a person's body. When you bring them together, you have Yaakov, drawing G-dliness into the lowest places.

After the soul does its mission it returns above, but it doesn't return to the same place it came from, rather because of its work down here it attains a much higher level. That is the idea of, "and I will return to my father's home." Not just to Be'er Sheva where he came from, but to a much greater place, to his father's home.

This is also the story of our nation going down into exile. We are here to do a mission, to make this world, as it is, into a dwelling place for Hashem. When we complete the mission, we won't return to our previous state, but much higher, infinitely higher, when we will see Hashem in everything, as it says, "That the world will be filled with the knowledge of Hashem like the waters cover the sea."

Yaakov asked to return "b'shalom, in peace (or whole)." Rashi explains that it means that he shouldn't be influenced by Lavan. In other words, when there are obstacles, enemies or negative influences, one can be adversely effected by them, leaving him less than whole. Contending with your body, its natural tendencies, and the world around you, making them into a home for Hashem, can be a great struggle. We ask to succeed without being effected by them. This is similar to what King David said, "Redeem my soul in peace (b'shalom)," because many wanted to do him harm and he fought many wars. He was not only asking to be saved, but that he not be adversely effected by them.

However, there is another meaning of "b'shalom." When you have such a powerful effect on your adversaries that instead of working against you, they become a help to you. Meaning, that the body and the world around you become transformed until they are totally in sync with Hashem's will. This will clearly be the case when Moshiach comes.

Now we can understand why Yaakov says, "Hashem (Havaya) will be to me as G-d (Elokim)." Because although the life force of existence is from the name Havaya, the G-dly energy  that comes from the name Havaya is too much for the physical world to handle. The name Elokim makes existence possible by transforming the Havaya energy so that we could exist. That is why in the story of creation the name Elokim is used, "In the beginning Elokim created the heavens and the earth." Because it is the name Elokim that allows for existence. So the norm for us is that Elokim is to us as G-d (Elokim), because we don't experience the name Havaya, it is in our world, but it is beyond our ability to connect with.

However, through refining ourselves and our place in the world we can attain a higher level, in which we can sence Havaya in everything, to the point that we see Havaya as G-d (Elokim). When Moshiach comes, this will be the norm, as we will see Havaya in everything, as it says, "That the world will be filled with the knowledge of Havaya as the waters cover the sea."

May our efforts to refine ourselves and the world around us be successful and may we merit to see Havaya in everything soon with the coming of Moshiach. The time has come.

Transforming Bad Into Good

This Dvar Torah Is Dedicated 

By Mendy and Ita Klein
In honor of Rabbi Yitzi Hurwitz, for the continued inspiration you provide for us all 

To Dedicate a Dvar Torah Click Here

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This week's parsha, Vayaytzei, begins, "And Yaakov went out of Be'er Shava, and he went to Charan."

The Midrash tells us that he left "Be'er Sheva, meaning, Be'era shel shavua, the well of the oath," in order that Avimelech (king of the Philistines) won't be able to ask him to take the same oath his parents took, and cause his children's joy to wait 7 generations.

Both Avraham and Yitzchak made peace agreements with Avimelech, in the form of an oath. The Midrash tells us that the consequence of those oaths, was that the Jewish people's entry into the land of Israel was pushed off for 7 generations. Avraham's oath pushed it off until the generation of Moshe, and Yitzchak's oath added another generation, until Yehoshua, who conquered the land, and was the 7th generation from Yitzchak.

It seems that Avraham and Yitzchak weren't afraid to take an oath and make a peace agreement with Avimelech, even though it would push off the entry into the land. We see no effort on their part to avoid Avimelech like Yaakov did. Why was only Yaakov afraid to take an oath of peace with Avimelech?

On the other hand, if our forefathers knew that taking this oath would push off the entry into the land by 7 generations, why weren't Avraham and Yitzchak weary of taking it?

In order to understand this, we need to take a look at the difference between the style of service to Hashem of Avraham and Yitzchak as opposed to that of Yaakov.

Our forefathers, Avraham, Yitzchak and Yaakov, service to Hashem was on the highest level possible, they were like a chariot to Hashem. Just as a chariot has no will of its own, and only goes where its driver wants it to go, same was with our forefathers, they were so in sync with Hashem, that their will was totally His, and they did what He wanted automatically. But there were differences in the way they effected the world around them.

Avraham and Yitzchak's approach to the bad and evil around them, was to avoid it, or to arrange that it wouldn't bother them, so they could serve Hashem in peace. That is why they made a treaty with Avimelech.

When you make a peace agreement with another, it doesn't change who they are or what they stand for. All it does, is put temporarily halt to negative actions against each other. In other words, for the time being, I won't bother you, and you won't bother me. But Avimelech remained the same immoral Philistine that he always was. Because of this style of service, Avraham and Yitzchak didn't change the nations they lived in, the Cannanites remained the same immoral Cannanites, and the Hittites remained the same immoral Hittites. True, they didn't bother Avraham and Yitzchak, and they even respected them, but they weren't changed. Because of this style of service, Avraham was able to have a Yishmael and Yitzchak was able to have an Esav, they didn't have the influence to change them to good, because their way was to negate bad and evil, and not to transform it to good.

Yaakov, on the other hand, worked on transforming the bad around him into good, he didn't make peace with it, he refined it until it was good on its own. That is why he couldn't make peace with Avimelech, because that would ensure that he wouldn't change. And that is why all of his children followed in his footsteps, because he would have that effect and influence on them, as his way was to transform everything to good.

This is why he left the Holy Land to go to Charan, the lowest of places, as Rashi tells us, that it was "charon af shel Makom, the place that angered Hashem." Because he wanted to refine it, and he did over the 20 years that he was there.

So why weren't Avraham and Yitzchak weary of making peace with Avimelech, if it was going to push off the entry into the land of Israel by seven generations?

It wasn't that the oath they took itself pushed off the entry into the land. Rather, as long as the bad remained, it pushed off the entry. Being that their mode of service didn't transform the bad into good anyway, it didn't matter if they took the oath or not, it would have still pushed off the entry into the land by 7 generations.

It is Yaakov's mode of service that made us who we are, we are even called by his name, the Children of Israel (Yaakov's other name was Yisrael, Israel), because it his mode of service that we are meant to follow. Our purpose is to make this lowly world into a dwelling place for Hashem, and we do this by refining ourselves and the world around us, through Torah and mitzvahs, and by using everything in our life in the service of Hashem.

Hashem has put us in the darkest place and the darkest time, the last moments of the exile. This is the ultimate Charan, the lowest of the low, and we have the power to transform it. When the lowest is transformed into good, into a dwelling for Hashem, our work will be complete, and Moshiach will come.

May our efforts in refining the world through Torah and mitzvahs be fruitful, and put an end to the suffering and pain of this dark and bitter exile once and for all. The time has come.

The Power Of Yitzchak's Blessings

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In this week's parsha, Toldos, Yitzchak blessed Yaakov, "May G-d (haElokim) give you from the dew of the heavens and the fat of the land, and abundance of grain and wine."

Most of the blessings given to Avraham and Yitzchak are given with the name Havaya (yud, hay, vav and hay). Most blessings in general, including the Kohen's blessing is with the name Havaya, so when a different name is used, in our case, Elokim, we have to ask: Why?

Every name of Hashem represents a different expression of His energy in the world. For example, the name Havaya represents chesed, kindness, it is an unbridled flow of His creative energy that makes existence possible. However, being that it is unbridled, it is too much, and in order to make existence actually work, the name Elokim, which represents gevurah, strength, discernment and discipline is necessary. It acts as a converter, translating the Havaya energy so that the world can exist as we know it. It doesn't restrict it, it just makes it user friendly. This is why in the story of creation the name Elokim is used, "In the beginning Elokim created the heavens and the earth." Because it is the name Elokim that allows for existence.

But at the same time, the energy that we receive from gevurah is greater than that from chesed. Because chesed, kindness, is cool and calm, and therefore limited, however, gevurah, strength, is hot and passionate, and therefore unlimited. 

Now it begins to make sense, why these great blessings are given only by Yitzchak, and not by Avraham and Yaakov, because Yitzchak's attribute was gevurah. We also find that right after Avraham died, Hashem blessed Yitzchak with the name Elokim, as it says, "And it was after Avraham died, and Elokim blessed Yitzchak his son." This is the first time we have the name Elokim connected to a blessing and it is specifically for Yitzchak. Before Avraham died, the blessings were according to his attribute and his mode of service, chesed, through the name Havaya. Once Avraham died, the blessings started to come in accordance with Yitzchak's attribute and his mode of service, gevurah, hence the name Elokim.

The blessings that Yitzchak gave Yaakov, "May Elokim give you from the dew of the heavens. . ." are greater than the blessing that Hashem gave Yitzchak, "And Elokim blessed Yitzchak his son." How do we know this?

Rashi tells us that Avraham was afraid to bless Yitzchak, because he saw that Esav was coming from him. So he said, "let the Master of blessings come and bless who is good in His eyes," And Hashem came and blessed Yitzchak. From this story it is understood that had Avraham blessed Yitzchak, his blessing would automatically transfer to his children, including Esav. It therefore stands to reason, that the blessing that Hashem gave Yitzchak, transferred to his children, so that both Yaakov and Esav had this blessing automatically.

We read in our parsha of the lengths Yaakov went to, doing things that were against his nature, just to secure Yitzchak's blessings. If he already had Hashem's blessing, why did Yaakov want Yitzchak's blessings so badly? The answer is obvious, that Yitzchak's blessings were much more than the ones he already had.

We also read in the parsha, that Yitzchak wanted to give his blessings to Esav. Why? Didn't he know that Esav was trouble? Of course he did, but he saw in Esav great potential, because the source of Esav was from a very high spiritual realm, and he felt that if only he got the blessings, perhaps they would bring out his great potential.

We are taught, that although Esav had great potential, the blessings would have been wasted on him. Either they would have gone to waste, being swallowed by his boorish nature, or they would have been too much for him to handle, and they would have destroyed him.

Ultimately, it was Yaakov that got the blessings, and that is good, because it is only through Yaakov, that Esav could be refined, attain his true potential and receive the blessings.

We are Yaakov's descendants, and we have been given the ability to have an amazing effect on the world around us, Esav's descendants, we could bring out their great potential. In this way, they also receive the blessings.

What gives us the ability to have such a profound effect on the world? It is because we have Yitzchak's powerful blessings from the name Elokim, and this is what it means when it says, "through him (Avraham) the nations of the world will be blessed." That we, the children of Avraham, Yitzchak and Yaakov, will finish the mission that they started, change the world for good and bring Moshiach.

May we all enjoy the simple meaning of Yitzchak's blessings, "May G-d give you from the dew of the heavens and the fat of the land, and abundance of grain and wine." Together with every other blessing, including nachas, good health and abundance. And especially the greatest blessing, the coming of Moshiach. May he come soon.

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In honor of my brothers, the Shluchim of the Rebbe, who are having the International Conference of Chabad Lubavitch Shluchim (Kinus Hashluchim) this week. May you have amazing success in your shlichus, nachas from your children, and good health.

When The Moon Disappears

This Dvar Torah Is Dedicated 

By Mendy and Ita Klein
In honor of Rabbi Yitzi Hurwitz, for the continued inspiration you provide for us all 

To Dedicate a Dvar Torah Click Here

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Toldos

This week we read a special Haftora for Erev Rosh Chodesh (the day before Rosh Chodesh), called Machor Chodesh. When Shabbos falls on Erev Rosh Chodesh, we read this Haftora instead of the Haftora connected to the parsha.

The Haftora tells us that King Shaul's son, Yonasan, felt that David's life was in danger. So he devised a plan to find out if his father really wanted to kill him. "Yonasan said (to David), 'Machor Chodesh (tomorrow is Rosh Chodesh), and you will be remembered because your seat will be empty.'" He told David to hide for three days in a certain place where there was a travelers marker stone. In three days he would go there with a young boy and have his bow and arrow, to practice. He would shoot three arrows, and send the boy to collect them. If he calls to the boy and says, "they are to the side," then it safe to return. If he says, "they are further," then David's life is in danger.

Over Rosh Chodesh it became clear that Shaul wanted to kill David.

Yonasan went to the place with the boy and his bow and arrows. He shot three arrows, and called out to the boy, "they are further." After the boy collected the arrows, Yonasan sent him back to the city and David came out of hiding. "They kissed each other and wept with one another, until David became great (weeping even more than Yonasan)." Yonasan reiterated his pledge of everlasting friendship and they parted ways.

Before explaining this Haftora, we must first explain why we read this Haftora altogether? Answering this question, will bring clarity to all the symbolism found in this Haftora.

The rule is that the Haftora has to be similar to the parsha, and at least similar to the end of the Torah reading or connected to the time. Most of the time, when we have a special Haftora that is read instead of the weekly parsha's Haftora, we have a special maftir as well, and the Haftora is connected to the maftir. On Shabbos Machor Chodesh there is no special maftir, so why do we read this Haftora?

An even greater question is, what kind of holiday is Machor Chodesh, the day before Rosh Chodesh, that it should have a special Haftora and usurp the regular Haftora? We don't find any other day before a holiday to have a special Haftora. For example, there is no Machor Pesach or Machor Shavuoth (Rosh Hashanah, Yom Kippur and Sukkos can't fall on Sunday). Why does Erev Rosh Chodesh have a special Haftora?

Reading this Haftora itself doesn't make sense. Aside for the fact that the story in the Haftora begins on Erev Rosh Chodesh, it doesn't seem to have anything to do with Erev Rosh Chodesh. It hardly makes sense that a Haftora be set, based on two words in the first verse, "Machor Chodesh," when the rest of the Haftora has nothing to do with it.

There must be something very special about Erev Rosh Chodesh, and the Haftora must be highlighting that exact point. What is so special about Erev Rosh Chodesh?

Rosh Chodesh is when the new moon appears. Before the new moon appears, it first has to completely disappear. The birth of the new moon brings with it a new light, a new spiritual energy, but in order for the new energy to enter the world, there has to be the total nullification of the self, the moon has to totally disappear. It is the actual nullification of the self, that brings the new spiritual energy into the world.

This idea is symbolized by the words, "you will be remembered because your seat will be empty." "Because your seat will be empty," meaning, because of your self nullification, that is why "you will be remembered," meaning, you will cause something positive to happen.

The Talmud tells us that "Jews count by the moon," "Jews are similar to the moon," and "in the future, they will be renewed like her (the moon)." Just as the new energy enters the world through the total nullification of the self, so too, through our total self nullification and self sacrifice to do Hashem's will, an amazing light is brought into the world, as I will explain.

Our purpose is to make this lowly limited physical world into a dwelling place for Hashem. The way we do this, is through refining ourselves and our place in the world so Hashem will be able to dwell in it openly. This is done by using everything to serve Hashem, either for Torah and mitzvahs, or to help you serve Hashem in some way. And this takes work, especially on one's self, first by forcing your ego to do what Hashem wants, and then through transforming the ego, to the point that it wants to do what Hashem wants. This is hard work, and the nullification of the self. This process brings amazing levels of G-dly light into the world, and it is specifically the nullification of the self to Hashem, that causes the light to come.

The work of refining ourselves and the world around us, is symbolized by the bow and arrow. Just as with a bow and arrow, the more you pull back on the bowstring, the further the arrow will go, the same thing applies to our work. The deeper into ourselves we go and the lower the place in the world we refine, the greater the light that enters the world.

When we complete this process, Hashem will dwell openly in this world, which means that Moshiach will be here.

This dark and bitter exile that we are in, is like the day before Rosh Chodesh. Slowly as the day goes on, the light of the moon gets smaller and smaller until it completely disappears. It is then that the new light comes. It is specifically our efforts in the darkest part of the exile that causes the light of Moshiach to enter the world.

At the end, at the darkest time we do the ultimate refinement through teshuva, as the Rambam says, "In the end, Yisrael will do teshuva at the end of their exile and they will immediately be redeemed." Teshuva means coming closer to Hashem, and everyone can do teshuva. For some it means correcting their ways, but there is a higher level of teshuva, where even someone who doesn't have to correct his ways comes closer to Hashem. He is not satisfied with his current level, as no one should be satisfied, and should always want to get closer to Hashem. Through this higher level of teshuva, he breaks free from his current state and reaches a higher level.

This is symbolized by the first words of the Haftora, "And Yonasan said (to David)." Yonasan symbolizes the Tzadik, and David the Baal Teshuva. It is the service of the Tzadikim that enable Baal Teshuvas to start their teshuva, but they ultimately reach the level of the Tzadik, as we see in the Haftora, "They kissed each other and wept with one another." This means that at that moment they were equals. However, teshuva will take you even higher, that is why the verse continues, "until David became great." Because through teshuva you can reach higher than the level of a Tzadik. So great is the power of teshuva, that the Zohar tells us about Moshiach, that "he is coming to bring Tzadikim to do teshuva." That when Moshiach comes, Tzadikim will harness the power of teshuva and soar to incredible heights, because Hashem is infinite, and there is always higher levels to attain.

Erev Rosh Chodesh is symbolic of our essential purpose and mission. And the day of Shabbos accentuates it even more, because on Shabbos we are raised above creation, and we sense our essence.

With all this said, it becomes clear that Erev Rosh Chodesh is of great importance to us, it therefore deserves to have a Haftora of its own, and even take the place of the parsha's Haftora.

May our efforts to complete our mission and our teshuva, flood the world with the light of Hashem, and usher in the coming of Moshiach. The time has come.

Making Your Life Your's

This Dvar Torah Is Dedicated 

By Mendy and Ita Klein
In honor of Rabbi Yitzi Hurwitz, for the continued inspiration you provide for us all

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This week's parsha, Chayei Sarah, begins, "And Sarah's lifetime was 127 years, the years of Sarah's life."

The question is asked: If it already said, "And Sarah's lifetime was 127 years," why does it add, "the years of Sarah's life?"

Another question: Why does the Torah tell us how long Sarah lived, as opposed to the other matriarchs, whose years aren't told to us? The Zohar says, that because she went down and came up from Egypt, she merited to have an exalted state of living. Which means that her life now was filled with a very high spiritual state as a gift from above. He concludes that "her life was her's," meaning, that she was master over every aspect of her life, and even more, not only did she received the gift of an exalted state of living, but she internalized it, and mastered that as well.

The Rebbe Rashab (the fifth Rebbe of Chabad, Rabbi Shalom Dovber Schneerson of Lubavitch) explains the words of the Zohar, that the first part of the verse, "And Sarah's lifetime was 127 years," means that she merited to have an exalted state of living, and the second half of the verse, "the years of Sarah's life," comes to teach us that her life was her's.

Rashi explains that the extra words, "the years of Sarah's life," comes to teach us that her years were all equally good, which means free of sin. How do we reconcile Rashi's interpretation with the words of the Zohar, that "her life was her's?"

We have a rule, that what our patriarchs and matriarchs did, is a lesson to us, their children, as to what we should do. If the Torah tells us extra words, "the years of Sarah's life," which mean equally good, free of sin, it means that we should also have equally good years. How can this be a life lesson for us to follow? A lesson can be applied to the present and the future, but not the past. If someone had committed sins in the past, how can his years be equally good, free of sin?

This is where teshuva comes in. There is a kind of teshuva that could correct the past as well, as if no sin was ever committed, when someone does teshuva out of love.

What is teshuva from love? There are different reasons a person does teshuva. Sometimes it is done out of fear, either because he is afraid of punishment or he feels that he will not get what he needs from Hashem if he doesn't correct his ways. Then there is the person who wants to get closer to Hashem. He yearns from the depth of his heart and thirsts for a relationship with Hashem, only to get closer and closer. Doing teshuva from this approach is called teshuva from love.

Being that it is possible to change the past, it is possible to follow Sarah's lead and have all your years equally good. In other words, a Jew has total control over his life, even his past , if he wants to. And when he does, it becomes his life just like Sarah's life was her's.

How does changing the past work?

On a basic level, because he realizes that he sinned, he is full of remorse, and he feels cut off. Therefore, he becomes bitter over his lowly situation and that pushes him to do teshuva. Now, because it is the sin that motivated him to do teshuva, repair the bond, and come closer to Hashem than he was before the sin, it is the actual sin that brought him closer. Superficially it is a sin with all its trappings, but through his teshuva he reveals a hidden good from within the sin, and that takes the place of the sin.

On a deeper level, teshuva from love is so powerful, that it reaches a place that is beyond the creation of time. Time is also a creation and there are spiritual realms before or beyond the existence of time. At the moment of teshuva you are beyond time, and there is no past, present or future, therefore, it is as if you are transported to before the sin and it is corrected.

Not only do we learn this lesson from Sarah, but because she was at such a high level, and she was able to internalized it, and take ownership of every aspect of her life, it means that we could as well. Because Sarah is our mother, and it is in our genes to be like her. Therefore, we have the ability to have all our years equally good and that our lives be ours, just like her.

You might think, "I am not holy enough or special enough to be able to do teshuva from love." It is a mistake to think that way, every Jew is holy and special, and can do teshuva from love. It is not the easy route, it will take work, learning about Hashem, understanding why He created the world, and why He created you. But when you begin to understand, your love for Hashem will start to burn inside you, and with time and effort, the fire will grow and lead you to teshuva from love.

If you follow these steps, you will begin to see Judaism differently. Instead of it feeling as a burden you are responsible for, you will begin to have a passion for it and do it with joy. And joy is the key to breaking all boundaries and reaching the greatest heights. You will even do your teshuva with joy, passion and love, and you will become the master over your life, past, present and future, just like Sarah our mother.

May our efforts to get closer to Hashem, bring us to "serve Hashem with joy." This joy will break all boundaries, especially the constraints of this dark and bitter exile, and usher in the coming of Moshiach. The time has come.


If you want to learn about Hashem,  I suggest learning the book of Tanya as a starting point.

The Power Of Our Mitzvahs

This Dvar Torah is Dedicated
By Moshe Gaerman
לע״נ באשע ליבא ע״ה בת אברהם

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In this week's parsha, Vayeira, Hashem sent an angel to destroy Sodom and Amora (Gomora). He said, "Should I conceal from Avraham what I am about to do? Seeing that Avraham will surely become a great and mighty nation, and through him all the nations of the world will be blessed. For I cherish him, because he will instruct his children and his household after him and they will keep Hashem's way (literally path) to do righteousness and Justice . . ."

Why does Hashem use the terms "conceal" and "path?" The word hamechaseh, which means to cover up or to conceal is not the usual word used in this context. Therefore we must ask, why is it being used? The word derech means a path. Why is following Hashem's way called a path?

The verse says that Hashem cherishes Avraham, "because he will instruct his children and his household after him and they will keep Hashem's way to do righteousness and Justice . . ." What about everything Avraham did until that point? Wasn't he tested over and over again? Didn't he work on teaching people about Hashem? Shouldn't Hashem cherish him for those things?

It seems to be saying that Hashem cherishes Avraham because of us, being that in the future, we will do the mitzvahs. And because of that He is revealing what is concealed.

To understand this, allow me to take you to a deeper place.

The word derech is a way or a path. A path connects two places and allows travel between the two. One place can be a great city and the other can be a small village. They could have nothing in common, yet they are connected. Even more than that, travel goes both ways, someone from the great big city can travel on the path to the small town, and he can return on the same path to the great big city.

In our verse, the words "he will instruct his children," refer to Torah, "and they will keep Hashem's way," refers to the Mitzvahs. The next words seem superfluous, "to do righteousness and Justice," which again means to do the mitzvahs. What do we learn from the extra words?

Though Hashem is beyond the world and there is nothing in common between this lowly limited world and the unlimited infinite Hashem. Nevertheless, Hashem created a pathway for us to connect with Him. First through Torah, drawing from His infinite light down into our limited lives, and then through doing mitzvahs we reach up and connect with even higher levels than where Torah comes from. Because Torah is Hashem's wisdom and mitzvahs are Hashem's will, and will is higher than wisdom.

This is how we make the world into a home for Hashem, not by destroying the lowly physical state and turning it in to spiritual, rather it remains the same world, but we make it ready to receive His presence through our Torah and mitzvahs.

All this is with regards to the part of Hashem that is, so to speak, related to the world. But there are higher parts, that are beyond any connection to the world, they are referred to as "concealed." Hashem is saying that He will reveal these as well. How do we tap into these higher levels?

That is where "to do righteousness and Justice" come in. There are two levels in doing mitzvahs. The first is an outcome of Torah, we draw down G-dliness through the study of Torah, we do the mitzvahs as an outcome of understanding the Torah, thereby reaching even higher levels.

Then there is the greatness of mitzvahs on their own, and not as it relates to Torah study. The power of our mitzvahs will be recognized when Moshiach comes, and it is our mitzvahs that reveals and connects us to the concealed levels of G-dliness.

This is what Hashem cherishes about Avraham, that we, his descendants, will do the mitzvahs, Hashem's will, and therefore He reveals what is concealed.

Even though the power of our mitzvahs will only be revealed when Moshiach comes, meaning, that we will see the power of our actions. Nevertheless, although we don't see it now, it accomplishes the same thing, and we have the power to tap into the concealed levels of G-dliness.

Our mitzvahs are so powerful and Hashem cherishes each and every one of us, because of our commitment to doing them.

Knowing this, we should try to add to the mitzvahs we do, and do them with more enthusiasm. Perhaps it will be your mitzvah that will tip the scale and usher in the coming of Moshiach. The time has come.