Sunday, December 23, 2018

Yosef, Making The Redemption Possible

Dear friends,

I am sorry that I wasn't able to get this out before Shabbos. I was having trouble with my eye gaze computer. Try as I might, I couldn't finish it. Hashem had other plans. I hope you enjoy it.


At the end of this week's parsha, Vayechi, Yosef tells his brothers about the redemption out of Egypt, "And Hashem will surely remember you and take you up from this land..." Yosef was the one who brought them down to Egypt in the first place, and now he foretells about the redemption. The words of Yosef are not merely a prophecy or a sign, but they are what make the redemption possible. Why is Yosef so connected to the Egyptian exile, from the beginning to the redemption? 

To understand this, we first have to get a deeper appreciation of who Yosef was. Since Yosef was, in a way, greater than both his brothers and his father, it came out in the physical realm as well, he was like a king. And that is why his brothers bow to him, and even his father, Yaakov, bows to him at the beginning of this week's parsha, as it says, "And Yaakov bowed down at the head of the bed." They bow to him, because he is greater. 

Everything that is found in the physical realm, is there because it is that way in the spiritual realms. This is specifically true about the forefathers and Yaakov's sons, the twelve tribes, their lives were completely spiritual, because they were Tzadikim, and the lives of Tzadikim are completely spiritual. So surely the physical interactions that they had were rooted in the spiritual. Bowing down to Yosef is a clear indication, that spiritually he was greater. 

Our forefathers and the tribes lived a life of spirituality, that is why they chose to be shepherds, so that they could use most of their time to serve Hashem. Yosef, on the other hand, was the viceroy of Egypt, that means that he was very much involved in the day to day lives of the Egyptians, and yet, at the same time, he was able to maintain a total oneness with Hashem, even deeper than his brothers. 

That is why "they didn't recognize him," because they didn't believe that one of them could be so much involved in the physical world. They couldn't believe that it was him, even if he resembled Yosef. Because their way of serving Hashem, was by separating themselves from worldly matters. 

This will help us understand the verse, "And these are the children of Yaakov, Yosef..." And it doesn't mention the other brothers, because Yosef was the continuation of Yaakov, he was able to take Yaakov's highest accomplishments in spirituality, and for that matter, Avraham's and Yitzchak's spiritual accomplishments, and bring them down into the lowest physical place, Egypt. 
Why was Yosef able to do it? Because he was higher, he was able to draw it down, following the rule that "anything that is higher (spiritually), goes down lower (in the physical)," and as will be explained. 

We will understand this according to what the Zohar says, that the three major holidays are connected to the forefathers, Avraham is connected to Pesach, Yitzchak is connected to Shavuoth, and Yaakov is connected to Sukkos, and he says that Yosef is connected to Shemini Atzeres. 

If Yosef is a holiday of his own, why isn't he also one of our forefathers? Because he doesn't stand for a new path in our service to Hashem like the forefathers, rather the ability to draw the spiritual service that our forefathers gave us, into the most physical levels. 

And that is what Shemini Atzeres is all about, to take the spiritual gains that we got over the holidays and integrate them into every part of our physical lives. The Yom Tov of Sukkos begins with seven days that we are in a Sukka, that surrounds you. The G-dly light that is in the Sukka surrounds us, and on Shemini Atzeres we don't eat in the Sukka, because the G-dly light that surrounds is drawn inside and we integrate it. 

Shemini Atzeres is a Yom Tov of its own, but at the same time, it is called Shemini, the eighth, which means that it is part of the first seven. This is similar to what it says, "And these are the children of Yaakov, Yosef..." In one way, Yosef is a person of his own, but at the same time, he is an extension of Yaakov. 

One of the translations of Atzeres is collection and absorption. Again, the collection and absorption of the holiness of the holidays. 

The holiday is called Shemini, the eighth. In Kabbalah, seven is the number of nature, like the cycle of the week, and even the spiritual realms of the world work in cycles of seven. Eight is the number that represents extra-worldly, even outside the spiritual realms of the world. That is the reason that Shemini Atzeres is so powerful, since it is higher than both the physical and spiritual realms, it can merge the two. Hence it helps us integrate the G-dly holiness of the holidays. 

The same was with Yosef, because he was rooted higher, he was able to draw the spiritual service that our forefathers did into the lowest physical place. 

Now we will understand why Yosef was so connected to the Egyptian exile, he was the one who brought the Jewish people down to Egypt and he makes the redemption possible. Because the main reason for the exile, was to remove the G-dly sparks that were hidden in the physical, in other words, working with the physical and uplift it to Hashem. In order to do this, we have to be higher than the world, and it is Yosef who lifts us up above, because he is the head and the body follows the head. 

It says, "Like the days of the Exodus from Egypt, I will show you miracles." Meaning, that the redemption in the time of Moshiach, will be like the Exodus. When we will finish our work, collecting the last few sparks, we will surely see the ultimate redemption, the coming of Moshiach. May he come soon. 

Friday, December 14, 2018

The Egyptian Exile Begins, A Quantum View

Print        All Vayigash
In this week's parsha, Vayigash, Yosef revealed himself to his brothers and said, "Hashem sent me ahead of you to ensure that you survive in the land, and sustain you in a great deliverance. So now, it was not you who sent me here, but Hashem, He made me... ruler over all Egypt." And he continues to tell them to tell their father, Yaakov, "This is what your son Yosef said: 'Hashem has made me master of all Egypt, come down to me, do not tarry.'" 

from Yosef's words to Yaakov, we understand that it wasn't just a good idea to come down to Egypt because Yosef was in charge of the place, and he was not just showing them Hashem's hand in the brothers sale of Yosef, but even more than that, he was saying that it was time for the Egyptian exile to begin, therefore, "come down... do not tarry." And what was the proof? The proof was, that Yosef was the "ruler of all Egypt." 

We know that Avraham was told by Hashem that his children will be in a land that is not their own for four hundred years, and Yosef was certain that this was the sign that it is the time for it to begin. Why was he so certain that ruling over Egypt was the sign? And why would he be excited for the Egyptian exile to begin? 

At the bris bein habesarim (the covenant between the parts), Hashem told Avraham that his children will be in a land that is not their own, "and they will enslave them, and make them suffer"  for four hundred years, "And after that they will go out with great wealth." The promise that "they will go out with great wealth," isn't just a reward for their enslavement and suffering, but it is the purpose of their whole exile. 

What is the proof that the whole purpose of the Egyptian exile, is that "they will go out with great wealth"? 

One of the reasons for the plague of darkness that descended upon the Egyptians, was so that the Jewish people would be able to enter Egyptian properties and search out their valuables, in order to know what they have, because Hashem commanded "And they should borrow, a man from his friend, and a woman from her friend, silver vessels, and gold vessels," And Rashi brings the words of the Talmud, that this was in order that, "And after they will go out with great wealth." - "So that the righteous one (Avraham) shouldn't say," that Hashem kept the part of His promise about, "they will enslave them, and make them suffer," but He didn't keep the part about, "And after that they will go out with great wealth." 

This doesn't make sense. No one wants to stay in bondage, in exile, even for one extra moment. As the Talmud tells us, that when Hashem said, "And they should borrow, a man from his friend, and a woman from her friend..." The Jewish people said, "if only we could leave ourselves (empty handed)." And the Talmud explains, that it is like a person who is in jail, and he is told that tomorrow he will be set free, and he will be given riches. And he responds, "let me free now and I will forgo the riches." The Jewish people would have rather left empty handed, than stay one more moment in Egyptian servitude. So why would Hashem keep them suffering in bondage longer than necessary, just for a payout. 

And even Avraham would certainly forgo Hashem's promise, just to let his children out of their suffering. 

We must conclude, that going out "with great wealth," in this case, was so important, that it was worth staying in oppressive bondage for it, and even Avraham would agree to it, because it was the reason that they were there to begin with. 

And this is what Yosef was saying to his brothers, go tell our father, "Hashem has made me master of all Egypt." And because of that, the wealth of all of Egypt is under my jurisdiction, therefore, "come down to me, do not tarry." Because Hashem's purpose in sending us to a land that is not our own, has come to pass. The foundation is laid for us to "go out with great wealth." This is especially poignant now, because of the great famine, the wealth of the whole world has made its way into Egypt, as it says, "And Yosef collected all of the silver (money)," and the Talmud explains that it means "All of the silver (money) in the world." 

Now we have to understand, what is so important about this wealth, that it is the purpose of the Egyptian exile? 

The Collection of Holy Sparks 

In the teachings of Kabbalah and Chasidus it tells us of a world that existed before this one, called Tohu. The light of that world was too great, it couldn't withstand it, and it shattered. The pieces of that world were incorporated into our world, Tikkun, in the form of 288 spiritual sparks that are hidden in the physical. Our job is to extract those great sparks, and raise them up to Hashem. We do this by using the physical for Torah and mitzvahs, and to serve Hashem. When we finish collecting all these sparks, Moshiach will be here. When all the lights of Tohu will be incorporated into the vessels of Ttikkun.

Every one of us has a part in the world that we are meant to work on and extract the sparks that are hidden within, and when we are done with the extraction, we come away with it in the form of physical possessions. We are all directed by Hashem, to the exact time and place, and we are given the physical objects that we need to work on, in order to complete the mission.

It is obvious that these sparks are very great, and it takes many of us and a lot of effort to extract one of these sparks.

In Egypt there were 202 of these sparks, and that is what the Jewish people took out with them, that is why they were there to begin with. This was the "great wealth" that Hashem promised Avraham, and that was worth staying in oppressive bondage longer for. The physical manifestation of these sparks were in the form of gold, silver, etc.

The remaining 86 sparks are spread over the rest of the world, and we are spread across the globe to do the work of extracting the rest of the sparks. Because of our servitude in Egypt, we only have 86 left.

That is why Avraham agreed to the bondage, and that is why Yosef was excited for the Egyptian exile to begin. Because what we would come out with, the "great wealth," would put us far ahead, on the road to completing the Jewish mission, to make this world into a home for Hashem, Tohu in Tikkun.

This is also the reason that the money and the possessions of the Jewish people are very precious to Hashem, because in them are found these holy sparks that we are meant to uplift.

It goes even deeper. Every one of our neshamas are connected to a specific spark or sparks, and it is the essence of the neshama that is connected to the spark. Even deeper. The reason that the neshama was created, was to extract its specific spark, and as long as the spark is not extracted, it remains in exile and the neshama that is connected to the spark remains in exile with it. So in order to free our neshamas, we must free our specific sparks. It was to the benefit of the Jewish people that they stayed longer, even in servitude, because it ensured that not only did their bodies go free, but also their neshamas.

Where do we find these sparks?

Hashem said, that we should borrow vessels of gold and silver, "a woman from her neighbor, and from the one who lives in her home."

"A woman" refers to the neshama. And she should borrow "vessels," which are holy sparks, "from her neighbor," like a neighbor who she comes in contact with from time to time, meaning the people and the things we interact with once in a while, "and from the one who lives in her home," meaning the people and the things we interact with every day.

All these people and things that you come in contact with, it's not by chance, rather, Hashem put them with you, because they are your charge, they are connected to your neshama. And you are meant to have a positive impact on them, an impact of Torah and Hashem's ways. This way you uncover the G-dly spark hidden within, and you uncover the wealth that is there.

A person may think to himself, "What do I need this for? I don't want anything to do with the exile, I will ensconce myself in a place of Torah and Teffilla, and I won't have anything to do with the world and this exile."

This way of thinking is a big mistake for two reasons. First, although it sounds noble, he is in a holy and spiritual atmosphere, it is all superficial, he might feel free of the exile, but he is really prolonging it, because his part is not being accomplished, and the essence of his neshama that is connected to his part, his mission, is stuck in the exile.

Second, what is all the holiness worth, if he is not doing what Hashem wants, and he is not accomplishing what he was created to do?

The culmination of the Exodus from Egypt happened at the splitting of the sea. Our sages say, "Greater were the spoils of the sea, than the spoils of Egypt." The Egyptians would adorn themselves, their horses and their war chariots with gold, silver, etc. when they would go out to battle. And when they drowned in the sea, Hashem made a miracle, that all the Egyptian valuables washed ashore. All the Jewish people had to do was pick it up. According to the Midrash says, there were at least eighteen million Egyptians who went out to chase the Jewish people, so it was a lot.

It was when they crossed the sea, that the spoils of Egypt, that were officially "borrowed," became their's, because the Egyptians drowned.

May we merit to see the coming of Moshiach, when we will see the fruits of our labor, our struggles and our suffering in this exile. And we will once again go out with great wealth, greater than when we left Egypt, spiritual and physical, neshamas and bodies. May it happen soon. 

Friday, December 7, 2018

Chanukah, A Lesson In Shalom Bayis

Print       Chanuka        Mikeitz
At the end of the Laws of Chanukah, the Rambam says, "If he has before him (the choice between purchasing) lamps for the home (Shabbos candles) or lamps for Chanukah, or (the choice between purchasing) lamps for the home (Shabbos candles) or (wine for) kiddush, lamps for the home come first." Because Shabbos candles is for shalom bayis, peace in the home, and the Rambam concludes, "great is peace, for the entire Torah was given to make peace in the world." 

Rashi tells us that the term, "lamps for the home" means Shabbos candles. 

It seems that this law of shalom bayis should be written in the laws of Shabbos, although it mentions Chanukah lamps, it is a law pertaining to Shabbos, especially since he says, "or (the choice between purchasing) lamps for the home (Shabbos candles) or (wine for) Kiddush," which is clearly a law that pertains to Shabbos and not Chanukah. Why does the Rambam put this law in the laws of Chanukah? 

Also, why is the term, "lamps for the home," used to say Shabbos candles? 

To understand this, we first have to understand the difference between the three types of lamps we are obligated to have lit, the lights of Shabbos, lit by women and girls, the lights of the menorah in the Temple, lit by the Kohen, and the lights of Chanukah, usually lit by the husband or the father of the home. 

In the Temple, the menorah was in the Holies, where nobody really could see the lights, and it was lit in the afternoon, specifically during the daytime. They were lit in a place where the revealed light of G-dliness shined openly, it could only be lit in a place where it was free of negative outside forces. That is why, when the Greeks entered and defiled the Temple, the lighting of the Temple menorah ceased. 

The Chanukah lights, which commemorate the miracle that happened with the Temple menorah, are specifically lit after sunset, when it is dark and placed where everyone can see it. The Chanukah lights are not so we should be able to see in the dark, rather that people should see them. It is specifically lit when it is dark, lighting up the outside spiritual darkness, the darkness of the exile, and the darkness of the negative forces. As the Talmud says, that the mitzvah of lighting Chanukah lights is "until the Tarmudai finish coming from the market." Tarmud in Hebrew has the same letters as the word moredes, treason, meaning, that the lights of Chanukah even effect the furthest away from Hashem, the ones who go against Him.  

The main reason that Shabbos candles are lit in the home, is so that people can see, and they won't get hurt and upset, maintaining peace in the home. 

In a way, the lights of Chanukah are greater than the lights of the Temple. As the Ramban says, that the lights of the Temple ceased to shine when the Greeks entered the Temple, however, the lights of Chanukah, "will never cease." They continue to shine, lighting up the darkness of the exile. 

Similarly there is an advantage of a Baal teshuva over a Tzadik. A Tzadik has nothing to do with the bad and the darkness of the world, but the Baal teshuva has the ability to transform the bad into good, even his greatest sins can be transformed into merits. 

The number of lights also show the greatness of the Chanukah lights over the Temple lights. The Temple menorah had seven lamps, seven is the number of the nature of the world, for example, the cycle of the week. Even the spiritual realms work in a cycle of seven. The Chanukah menorah has eight lamps, eight symbolizes above the world, beyond both physical and spiritual realms. 

In the Temple, where there was open G-dliness, there was no need for more than the light that is within the worlds. But in the mundane world, in order to overcome the darkness, we need the light that is beyond the worlds. 

Although the service of the Baal teshuva is extremely powerful, we can't do without the pure service of the Tzadikim, which is in a way greater than that of the Baal teshuva, because it comes from a place of purity, void of any possibility of negative or evil. 

In order to have the most powerful service, we need the fusion of both Tzadik and Baal teshuva, which will be the norm when Moshiach comes. As the Zohar says, "In the future, Moshiach will have the Tzadikim do teshuva." This fusion can only be brought about by a light that is higher and greater than both the Tzadik and the Baal teshuva, since it is higher it is able to unify the two. 

This unifying factor is symbolized by the lights of Chanukah, which dispels the darkness of the night and the exile, and at the same time, it was established because of the Temple lights, to commemorate the miracle that happened with them. 

This is hinted in the number eight, which hints to the time of Moshiach, as it says about the leer of the time of Moshiach, that it will have eight strings, as opposed to now, it only has seven. In other words, music now has seven notes, in the time of Moshiach, there will be an eighth note. How will this be possible? Because at that time, we will draw the essence of Hashem, which is higher than the worldly realms, Tzadik, and even higher than the realm that is beyond the worldly realms, Baal teshuva, therefore, it will be able to unify the two. So in the world, which is a world of seven, seven days of the week, seven musical notes, and cycles of seven in the spiritual realms, will also have the influence of what is beyond the worlds, an eighth note. It doesn't mean that it will be only in music, rather, every aspect of our lives will be infused with a higher spiritual meaning. 

Now we will understand why the Rambam brings this idea of shalom bayis, peace in the home, and peace in general, in the laws of Chanukah. Because peace is the bringing together of opposites, sometimes even diametric opposites. And in our case, we are talking about several unions. The unification of the home, in order to make it into a home for Hashem. The union of husband and wife, which could be diametric opposites, as the Torah calls the wife "ezer kenegdo," that she could be "kenegdo, against him," but hopefully an "ezer, a support to him," if they are at peace. Shabbos candles help bring that peace. Then you have the opposites of the darkness and light. And finally the opposites of worldly and extra-worldly. 

Chanukah represents the ability to bring opposites together, it is all about peace, therefore it is apropos that the passage about peace in the home, be brought in the laws of Chanukah. 

And it calls Shabbos candles, lamps for the home, because when a woman lights Shabbos candles, she is bringing peace to her home and that is what makes it a home. 

The Rambam is telling us that although Chanukah lights do amazing things, lighting up the darkness and fusing the service of the Tzadik and the Baal teshuva, and worldly and extra-worldly, but when you have to choose between Shabbos and Chanukah lights, you should choose Shabbos candles, because shalom bayis is more important. 

May we have peace in our homes, and may Hashem feel at home in our homes. The Shechina only rests in a peaceful place. This will surely affect everyone in the home, which will affect everyone they come in contact with. And in this way, we will effect the whole world, making it into a home for Hashem, and usher in the time of Moshiach, when we will have the essence of Hashem, and the aforementioned fusion. May it happen soon. 

Thursday, November 29, 2018

Scandal Or Sacred?

In parshas Vayeshev we read about Yosef being in Egypt, how he became a slave to Potiphar and that he was so successful, that Potifar put him in charge of his entire estate. The Torah tells us about Yosef, that he was "of beautiful build and beautiful appearance." Rashi explains, that this means that he started to curl his hair. In other words, once he became in charge of Potiphar's estate, he started to indulge in delicacies and pay attention to what he looked like. And because of this, Potiphar's wife began to take a particular interest in him. This led to him being thrown into prison. And even in prison, the Torah tells us about Yosef, that "whatever he did, Hashem made successful." 

Every story in the Torah is meant to be a lesson to us, especially in our service to Hashem. 

What are some of the lessons hidden in this story? 

This article will focus on two details of the story. First, that Yosef was "of beautiful build and beautiful appearance." Second, that Potiphar's wife began to take an interest in him. And in both of these, how Hashem made him successful. 

Yosef's Beauty 

When Yosef was born, his mother, Rachel, named him Yosef, as if to say, "Yosef Hashem li ben acheir," which is translated, "Hashem should add to me another son." Alternatively, there is a Chasidic teaching that translates it, Yosef should make for Me (Hashem) a son out of an acheir (a foreigner). Meaning, that his main purpose was to bring people who didn't know Hashem, into a relationship with Him. 

What was the key to his success in this area? That he was, "of beautiful build and beautiful appearance." That he was beautiful in all areas, both in keeping the positive and negative commandments. It is explained, that "build" refers to the positive commandments and "appearance" refers to the negative commandments. 

His success with other people, was because of his own character, that his own self was in order, he was "of beautiful build and beautiful appearance." He was perfect in all areas, positive and negative commandments. 

The lesson to us from this point of the story of Yosef, is that we are all obligated to have an affect on the people we come in contact with, having a positive influence on them, to come closer to Hashem. In order to do this, we first have to get ourselves in order. First work on correcting yourself and then have an influence on others. 

This doesn't mean that you have to be perfect in order to have an influence on others. If that were the case, then very few people would be able to influence others, and it is certain that Hashem wants us to bring our brothers and sisters closer to Him. 

However, one should at least be working on bettering himself, to become the way Hashem wants. If not, he will not be able to affect another positively, because people are intuitive and they can sense when someone is not genuine. And this can have the opposite effect, G-d forbid, taking him or her further away from Hashem. 

In other words, working on yourself is not only a personal endeavor, but it also has its effect on your surroundings and acquaintances. Therefore, working on yourself takes on a whole new significance, by working on yourself, you positively influence the world around you. And if you don't work on yourself, it is not just hurting you, but the world around you as well. 

Potiphar's Wife 

Our sages tell us that "Potiphar's wife's intentions were for the sake of Heaven." She saw through astrology that she was supposed to have children through him, but it was really meant to be with her daughter, Osnas, who Yosef later married. 

We see from this story, that it is possible that something that is totally inappropriate, or even sinful to the extreme, is for the sake of Heaven. 

The Alter Rebbe says in Tanya, that if a Jew is davening, and a heathen starts to bother him, not only should it not bother him, but it should motivate him and strengthen him to pray more intensely, and from the depths of his heart. 

If the whole purpose was to get him to pray more intensely, then why send a person to bother him? Why not send someone who will inspire him? 

The truth is that everything that is in the world has its source in G-dliness, so everything's meant to add holiness, it is just that when it comes down here, in this lowly physical world, it comes through an unholy interface, and it gets transformed into a negative action. He senses because of his G-dly source that he has to add in holiness, so he wants to do something, but it comes out the wrong way. When you have this understanding, you will realize that he is really there to add in holiness. 

This is true for anything that stands in the way of our service to Hashem. It might seem on the outside that it is in the way, but in its essence it is there to help you. 

And when you see the truth, that "nothing bad comes down from above," then you are strengthened and nothing will be in the way of your service to Hashem. 

When you ascribe to this truth with all of your heart, you will have the truth on your side, and nothing stands in the way of truth. Then, not only will they not be a hindrance to you, but they will become a help. 

Now there are two approaches to this. First of all when you are faced with one of these situations, you can fight it with all you have, with every fiber in your being. Or you can take this approach, which is more gheshmaak, you can see it for what it is, it is there to help you. And without any fight at all, you will be lifted higher and higher in holiness. 

My wife Dina is always wondering how I can be so positive having ALS, not being able to do anything, locked inside my body. "Maybe he just doesn't get it." 

first of all, I too have my moments of frustration, not that often, but I have them. Second, I know with all my heart that Hashem has a reason for putting me in this position, and it is a positive reason, so I try my best to make a difference. Third, my wife is always right, I don't get it. That is my nature, and it has served me well. I think the best of people, and many times when someone was trying to stick it to me, my nature is that I let it go right over my head. It turns out that it is disarming, and they usually end up being friends, sometimes good friends. 

If we work on ourselves, and we start to see the world as good and there to help us, we will surely be successful in our personal service to Hashem, and we will have a tremendous effect on the people and the world around us. We will uncover the G-dliness that is the essence of everything, and they will help us serve Hashem. And that by definition is the time of Moshiach, when the G-dly essence of every part of existence will be revealed, and therefore, "the world will be filled with the knowledge of Hashem like the waters cover the sea." May it happen soon. 

Friday, November 23, 2018

Going Undercover For Hashem

In this week's parsha, Vayishlach, Yaakov is given the name Yisrael, "Your name will no longer be called Yaakov, but Yisrael will be your name."

On this verse the Talmud says, that whoever calls Avraham Avram, is going against the command, "Your name will no longer be called Avram." The Talmud asks, if so, one who calls Yisrael Yaakov, should be going against the command, "Your name will no longer be called Yaakov," why then are we allowed to call Yisrael Yaakov? The Talmud answers, that with Avraham, the Torah no longer calls him Avram, but in Yisrael's case, the Torah continues to call him Yaakov. Therefore, we could continue to call him Yaakov.

It is interesting to note that when we speak of him, we mostly call him Yaakov.

The Talmud gives us a good answer, however, we must ask, why the Torah continues to call him Yaakov?

It is explained, that Yaakov and Yisrael represent two modes of service to Hashem that every Jew has to do. This is why Yisrael is still called Yaakov, because sometimes we need to be Yaakov and other times we need to be Yisrael.

Yaakov represents getting Yitzchak's blessings through deception and trickery. Yisrael represents getting Yitzchak's blessings outright, and with our heads held up high.

Yitzchak's blessings were physical blessings, "from the dew of the heavens and the fat of the land." But in order to get them, Rivka and Yaakov went to great lengths to plan a whole undercover operation, to get what was rightfully his. There was a disguise, Yaakov put fur on his arms to feel like his brother Eisav, there was a costume, he put on Eisav's favorite clothes that he took from Nimrod after he killed him. Then Yaakov carefully chose his words to convince his father that he was Eisav.

What is our approach to the physical needs and corporal wants?

The true purpose of the physical, is to reveal and extract the G-dliness that is hidden in the physical object or place. In order to do that, we must use the object or place for a G-dly purpose. Either a mitzvah or in some way for Hashem. For example, you can eat, sleep, exercise, etc., to be healthy, for your own selfish reasons, or you can do it, so that you are healthy to serve Hashem.

This story teaches us that in order to be able to affect the physical, we have to go undercover, and use some tactics to uncover the G-dliness that is hidden in the physical. First you seem to want these things in order to have the pleasure that comes along with them, and because of that, the evil inclination is willing to go along with you. But you have a hidden agenda that only comes through at the end of the undercover operation, that it is really for Hashem. Like the name Yaakov, which is related to the word akava, trickery, we trick the evil inclination to go along with us.

This is one of the ideas of a farbrengen. The evil inclination is willing to go to the farbrengen, because there is food, but once there, the farbrenger talks to the people about getting closer to Hashem.

Then there is the name Yisrael, which is our service to Hashem in an open way, without trickery, and hiding. Like on Shabbos, when eating itself is a mitzvah. There is no need for a deception, every bite is a mitzvah, even enjoying it is a mitzvah. Like the name Yisrael, which is related to the word sherara, to rule, we can do Hashem's wishes outright.

May we be both like Yisrael and like Yaakov, when the time calls for it. This way, we will surely merit to see the coming of Moshiach, when it will be "the day (time) that is totally Shabbos,"  and like the name Yisrael, we will be able to serve Hashem openly, and with our heads held up high. May he come soon. The time has come.

With Hashem's help, I plan to add to this. 

Thursday, November 15, 2018

It Is All About Our Struggles

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This week's parsha, Vayeitzei, is all about our forefather Yaakov and his descent to Charan. 

Yaakov is considered "The chosen of our forefathers," because the greatness and the holiness of other forefathers didn't reach all their children, "Avraham - Yishmael came out of him," "Yitzchak - Eisav came out of him." On the other hand, Yaakov's greatness and holiness reached all of his children. 

Because he is the "chosen of our forefathers," we have to learn more from him than from any other of our forefathers. That is why the Torah tells us so much about him and his struggles. 

This is the meaning of the passage of the Talmud, "The beauty of Yaakov was similar to the beauty of Adam." That his life has a similar impact on our lives as the life of Adam, just as Adam was the father of all of humanity and his actions affect each and every one of us. As we know, that there were certain people who were so holy and free of sin, that the only reason they died, was because of Adam's sin, eating from the tree of knowledge, which brought death to the world. So too, Yaakov is the father of all of the Jewish people, and all of his actions affect us. 

From this is understood, that all of the details of Yaakov's life that the Torah tells us, is a lesson for every Jew, even more so than Avraham and Yitzchak. 

What are some of the things we learn from Yaakov? 

In parshas Vayeitzei, it tells us how Yaakov left Israel and descended to Charan. Before leaving Israel, it says, "And he met the place," which was Mount Moriah, the Temple Mount in Jerusalem. Then it tells us how he had to deal with the sly Lavan, got married, and built a beautiful family, the fathers of the tribes, all of them righteous. And finally, it tells us that upon his return to Israel, "The angels of Hashem met him." 

Israel is symbolic of our spiritual cocoon, the place of Torah. Charan is the physical world with all its struggles, as Rashi says about Charan, that it is "Charon af shel Makom baolam (the place that angers Hashem in the world)." Lavan is symbolic of the corrupt notions of society, the pressure to follow the pack to make a buck even though it might not be so honest, and the pressure to conform to the ways of the world, although it might not be the Torah way. 

Our job is to leave our Israel, our spiritual cocoon, and go down to Charan, into the hustle bustle of the world, business, shopping and even leisure, and to stand up to Lavan, to follow the Torah way. If we do this, we reveal the true G-dly essence of the world. 

When we act this way, Hashem makes us successful, as it says about Yaakov, "And the man became exceedingly prosperous." We have success with our children, just as Yaakov did, and we merit that angels greet us, just as they did Yaakov. 

The Zohar says, that when Yaakov left Israel, before he went down to Charan, it says, "And he met the place," which means that he had to search for the place, and he finally came to the place of G-dliness. However, after he completed his work in Charan, after his mission was done, it says, "And the angels of Hashem met him," they came searching for him. The Midrash says that there were 600,000 angels and it brings a second opinion, that it was 1,200,000. But the Zohar tells us that Hashem Himself came to meet Yaakov. 

That is a lesson from the general overview of Yaakov's descent to Charan. Now we will take a look at some of the details, and we will see what made his life in the lowest place so successful.

The Midrash tells us, on the words, "and he laid down in that place," which was Mount Moriah, and had the dream of the angels going up and down the ladder, before he went down to Charan, "here he laid down to sleep, but the fourteen years that he was hidden in the house of Ever, he didn't lie down to sleep."

Before he went down to Charan, Yaakov hid in the yeshiva of Ever, studying Torah for fourteen years.

Another opinion in the Midrash, is that "The twenty years he was in the house of Lavan, he didn't lie down to sleep."

The question is: It makes sense that he didn't lie down to sleep in the yeshiva of Ever, being a diligent student of the Torah, a lofty spiritual pursuit, but why didn't he lie down to sleep in the house of Lavan?

Yaakov understood that he was in Charan by Lavan for a reason. He was there to release the sparks of G-dliness hidden there. In the lowest places lie hidden the greatest sparks of G-dliness. But being in the lowest place, and with the most conniving person, Lavan, he had to remain alert and make sure that everything was according to Hashem's wishes. This way, he would surely succeed in his mission.

Lavan had the complaint we struggle with to this very day, and "you are an old Jew, from the old country and the old ways, if you want to be religious, fine. But your children are growing up in a modern world, why do you want to ruin them, with the old ways of integrity, honesty, and to follow in the ways of Hashem? How will that help them get ahead in the rat race?"

Lavan said, "The daughters are mine, and the sons are mine." You could be the way you want, but the children are going to follow my corrupt notions.

Lavan continued, "The sheep are mine." Sheep were the main business of the time. He was saying, "if you want to make a living in this world, you have to be dishonest like me. How do you expect to make a living, following the rules of the Torah?"

This is why he didn't lie down for twenty years, because his mission was to follow the ways of Hashem, despite Lavan and his corruption, thereby revealing and releasing the G-dly sparks that were there, and making sure that his children remained his and the sheep remained his, meaning, according to the Torah.

The Midrash asks, "What was he saying," all the time he was in the house of Lavan? The Midrash answers, that he was saying the fifteen psalms that begin with, "Shir hamaalos, a song of ascent," Another opinion, is that he was saying the whole book of Psalms.

What is the meaning of this question, "What was he saying?" It is asking, what kept him going? What gave him the strength to accomplish his mission?

And it answers, that he recognized that without Hashem's help, he wasn't going to accomplish his mission. It was his humility and self nullification to Hashem, that would be his biggest strength.

And this is the lesson to us from Yaakov. That in order for us to succeed, we need two things. First, before we go down to our personal Charan, we have to ensconce ourselves in a environment of Torah and Teffilla, like a yeshiva. And second, that when we are in our Charan, only our hands should be doing the work, our hearts and minds should be with Hashem, saying words of Torah, Tehilim, Mishnah, Tanya, etc. To be given over to Hashem with all of our hearts, and He will surely help us complete our missions.

This is true for our daily descent to Charan, into our jobs, into the daily grind. We should begin the day with a foundation of Torah and Teffilla, first davening and then Torah study. And when our hearts and minds are filled with a strong connection to Hashem and a sense of purpose, we are ready to take on the Charan we are given. Of course, while we are involved in our work, we should recite Tehilim, Mishnah, Tanya, etc. Recognizing that it is Hashem, Who gives us the strength to accomplish the mission.

We should be like Yaakov, doing our mission in the physical world with truth, with courage and with all our strength, to uncover the G-dliness that is truly there. We shouldn't be afraid to open our home to the those we deem less observant, because you can uncover the neshama in him or her, and let the G-dliness shine openly in them too. And when we do, Hashem with all the angels will come and greet us, on our way into Israel, with the coming of Moshiach. May he come soon. 

Thursday, November 8, 2018

A Jew Is Not Bound By The Rules Of Nature

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Parshas Toldos begins, "And these are the children of Yitzchak son of Avraham, Avraham fathered Yitzchak." If it already says, "Yitzchak son of Avraham," why does it repeat, "Avraham fathered Yitzchak."? The Torah doesn't use extra words, but this seems extra.

There are many answers to this question, the Talmud, the Midrash, Chassidus and the Zohar each give answers to this question.

The Talmud's explanation, is that the mockers of the generation didn't believe that Avraham fathered Yitzchak, because he was already with Sarah for so many years and they didn't have children. And being that she had been recently abducted by Avimelech the king of the philistines, they were saying that Avimelech was the father.

What did Hashem do? He made Yitzchak look exactly like Avraham, to the point that everyone of the generation said, "Avraham fathered Yitzchak, Avraham fathered Yitzchak." Hence the extra words.

The Midrash says, that Yitzchak crowned himself with Avraham and Avraham crowned himself with Yitzchak. Meaning, that Yitzchak took pride in the fact that Avraham was his father and Avraham took pride in the fact that Yitzchak was his son. Therefore, it says it in both directions, "Yitzchak son of Avraham, Avraham fathered Yitzchak."

The Chassidic explanation, is that Avraham's attribute was chesed, loving-kindness, he symbolizes the love of Hashem, Yitzchak's attribute was gevurah, strength, he symbolizes the fear of Hashem.

When it comes to love and fear of Hashem there are two levels of each.

First there is the lower fear (yira tataa). In this way of thinking, one is afraid to go against Hashem's will, because he doesn't want to be punished. He serves Hashem, because he is afraid that if he doesn't, Hashem won't fulfill his needs or wants. Or perhaps a loftier ideal, that he is afraid that his spiritual connection with Hashem will be severed.

Then there is the higher fear (yira ilaa). He is so in awe of Hashem, that he wouldn't do anything against his will.

Then there is minor love (ahava zuta). This love is because he hopes to gain out of his love for Hashem, to be in good favor with Him. Or perhaps a loftier ideal, he wants to have a connection with Hashem.

Then there is the greater love (ahava raba). He loves Hashem, "without the intention to receive a reward."

In the lower level of fear and love, it is more about him. In the higher fear and love, it is only about Hashem.

Since "The actions of our forefathers are a sign for their children," the Torah brings two Avrahams, symbolizing the two levels of love, and two Yitzchaks, symbolizing the two levels of fear. The order of our service to Hashem, is first the more basic level of love or fear and then the higher levels. As our sages say, "A person should learn Torah not for its own sake (i. e. for selfish reasons), because through learning it not for its own sake, he will come to learn it for its own sake (i. e. because Hashem wants him to)." The same is when it comes to love and fear of Hashem, first comes the lower levels, and only after that, comes the higher levels. And the order follows the names in the verse, "Yitzchak son of Avraham, Avraham fathered Yitzchak," first lower fear, then minor love, followed by great love, and finally higher fear.

The lesson here for every one of us is, that we should serve Hashem through both love and fear, the way of Avraham and Yitzchak. However, that is not natural, the nature of people is to be either one way or the other. Similarly, one is either a introvert or an extrovert, but not both. For someone who is an introvert, to act as an extrovert is hard work, and vice versa. And that is what Hashem wants from us, to put in the work. It is easy to follow our natures, what is the big deal for a loving person, to be loving, it takes effort to also have fear of Hashem, and for someone who is naturally, disciplined and serious, fear of Hashem is easy, for him being loving takes effort. And our job is to make the effort to serve Hashem through both love and fear.

Then there is the Zohar's explanation. Avraham represents the neshama. Yitzchak represents the pleasure that the neshama will receive in the world to come (the time of Moshiach).

The Zohar explains, that "Yitzchak son of Avraham," is the reward of the neshama in the world to come. And how does it earn that reward, that pleasure? Through its work in this world, serving Hashem, working with the body, doing Torah and mitzvahs. In other words, the neshama creates its reward, or "Avraham fathered Yitzchak."

Whenever there are different explanations on the same words in the Torah, they must be connected in some way. How are these four explanations connected?

Every story in the Torah and every Torah teaching, is a lesson for us in our daily lives. The Chassidic explanation has a lesson, that we should serve Hashem through both love and fear. The Zohar's explanation, has a lesson, that through our effort in this world, we generate the reward in the world to come. But what can be the lesson from the Talmud's explanation, that Yitzchak looked like Avraham? And what can be the lesson from the Midrash's explanation, that Yitzchak crowned himself with Avraham and Avraham crowned himself with Yitzchak?

Both the Talmud and the Midrash are telling us of things that are beyond nature.

The Talmud tells us that Hashem made it clear that Yitzchak was Avraham's son, by making them look exactly alike. Avraham couldn't have children naturally, and spiritually it was not in his cards either. As we know, that the astrologers of the time, and Avraham himself saw it in the stars, that he would not have children.

That's why at the bris bein habesarim (the covenant between the parts) it says, "And He took him outside." It was clear that the event was outdoors, if so what does it mean that Hashem took Avraham outside? Our sages say, that Hashem said, "go out of your astrology," He took Avraham out of the natural order of the world, and now he would be able to have children, regardless of nature and despite his astrological forecast.

The explanation of the Midrash says that, "Yitzchak crowned himself with Avraham and Avraham crowned himself with Yitzchak." It uses the word "crowned," a crown is something that is above and adds to the person wearing it. In other words Avraham felt that Yitzchak in a way, was above him, and added to who he was.

The natural order of things, is that as the generations progress, the later generation is lower spiritually than the one that preceded it. As our sages say, "If the first ones were the children of angels, then we are the children of people..." So it would make sense that Yitzchak would be lower than Avraham spiritually. If that is the case, why would Avraham crown himself with Yitzchak? What the Midrash is saying, is that the Jewish people are not subject to nature, not even the nature of spirituality. They are entirely above the physical and spiritual world. That is why Avraham crowned himself with Yitzchak, because Yitzchak was in a way, greater.

So the lesson to us from the Talmud and Midrash, is that we are higher than the world, no one has a say in the life of a Jew, unless he or she gives them power.

The mockers of the generation come with blistering words, they say, "maybe you can transcend in the spiritual realms, but in the physical realm, you have to play by the rules, you have to go through the Avimelech, the king, the one who is in charge of the physical." In other words, "you are bound by nature."

What did Hashem do? He made Yitzchak look exactly like Avraham, proving that Avraham could have children, and that a Jew is not bound by the rules of nature.

Now we will understand how the explanations of the Talmud, Midrash, Chassidus and Zohar are connected.

The Talmud is the most revealed part of the Torah, it tells us that we are not bound to the physical nature of the world. Even Avraham, who according to nature, shouldn't be able to have children, Yitzchak looked exactly like him, that proving that if we want to be, we are above nature.

The Midrash, which is the bridge between the revealed Torah and the esoteric, tells us that we are higher than the spiritual system that Hashem set in the world. Even though Yitzchak was born later, Avraham crowned himself with Yitzchak. This is true for every Jewish person, as King Shlomo said, "The crown of the elders is their grandchildren." We do not have to conform to the spiritual system of the world, we are above.

Chassidus, which comes to teach you how to serve Hashem tells us how we can achieve this level and transcend the natural order of the world. It tells us to have love and fear at the same time, which are diametric opposites. It is normally an impossibility, it is only possible in our service to Hashem. And when we put in the effort to serve Hashem with both love and fear, the opposite of the natural emotions of love and fear, which are mutually exclusive, then Hashem bestows upon us from above, the ability to transcend the physical and spiritual nature of the world.

The Zohar, which is the esoteric part of the Torah, tells us what things will be like when Moshiach comes. Therefore, it tells us the reward for our physical service to Hashem. That if we transform the world into a home for Hashem, by serving Hashem in a transcendent way, in accordance with the first three explanations, we will surely merit the reward, the Divine pleasure that our souls will enjoy in the world to come, meaning, the time of Moshiach. May he come soon. 

Friday, November 2, 2018

Hashem Had Other Plans

Dear Friends,

This week was very trying for me, because I wasn't feeling well, to the point where I couldn't write an article for Shabbos. I prepared for it, but Hashem had other plans. I still hope to write it, but it won't be ready for Shabbos.

This week was a hard week for the Jewish people. My heart is with the Jews of Pittsburgh, whose loved ones died sanctifying Hashem's name, for being Jewish. Hashem should avenge their blood, or better yet, send Moshiach, and bring an end to this exile once and for all.

This week's parsha is called Chayei Sarah, the life of Sarah. However the parsha doesn't tell us at all about Sarah's life. It speaks about Yitzchak and Rivka, the successors of Sarah.

This teaches us that the life of a person is measured by his or her legacy. Even after she passed away, she remained alive in Yitzchak and Rivka. And she remains alive in every single one of us.

Whenever a tragedy like the one in Pittsburgh happens, we have to strengthen our Judaism. They were only murdered for being Jewish, and for no other reason. We can make them alive, by making their deaths matter. If we strengthen our Judaism, doing more mitzvahs, and more Torah study, we will bring life to their deaths, and they will be remembered as the ones who strengthen Judaism, and they will be alive through us.

May we strengthen our Judaism to the point where we tip the scale, and bring Moshiach once and for all.

My heart is also with my brothers, the emissaries of the Rebbe, who are on the front lines, strengthening Judaism all over the globe, who are in New York, at the International Conference of Shluchim. I wish I could be there with you, and in a way, I feel like I am with you.

Good Shabbos,


Friday, October 26, 2018

Our Kindness Will Bring Moshiach

At the beginning of this week's parsha, Vayeira, we read how Hashem visited Avraham, after he had his bris. At that time, he saw three people, and so, he said to Hashem, "My Master, if I have found favor in your eyes, please do not pass Your servant by." Avraham was asking Hashem not to leave, while he went to take care of the three guests. 

The Talmud learns from Avraham's words, that "It is greater to take in guests, than to receive the face of the Divine Presence." Because as Avraham was receiving the Divine Presence, he stopped and asked Hashem to wait as he went to take care of the guests. 

The Rambam brings this as the law, he says, "And this is the rule that our father Avraham established, and the way of kindness that he accustomed himself to, he fed those who passed by the way, he gave them to drink and he would see them off. And it is greater to take in guests, than to receive the face of the Divine Presence, as it says, 'And he saw, and behold there were three men.'"

The way of the Rambam in his book of law, the "Yad Hachazakah," is to bring the law without citing the sources. And whenever he cites a verse as a source, there is something that the verse adds to the understanding of the particular law. However, in our case, the verse, "And he saw, and behold there were three men," doesn't seem to be adding anything to the understanding of the law of taking in guests. Why does the Rambam cite this verse? 

Another question. The Rambam makes it clear in his Commentary on Mishnah, that the mitzvahs that we do today, are not because of what our forefathers did, rather, because Hashem commanded us to, when he gave us the Torah on Mount Sinai. However, here he says, that it is "The rule that our father Avraham established." The Rambam says himself, that the mitzvah of taking in guests, is part of the mitzvah of "You should love your fellow as yourself," meaning, that it is from Sinai, and not from Avraham. So why does he tell us that it is the rule that our father Avraham established? 

In Tikunei Zohar it says that Rabbi Shimon said, "One who takes in guests with his whole heart, it is as if he is receiving the face of the Divine Presence." 

The statement of Rabbi Shimon seems to be contradicting the Talmud's statement. The Talmud says that taking guests is "greater" than receiving the Divine Presence, and Rabbi Shimon says that it is "as if" he receives the Divine Presence. 

Although it is common for the Tikunei Zohar to differ in opinion from the Talmud, in our case it doesn't make sense to say that they differ. Because the Talmud learns it from a verse and a factual story that happened with Avraham. In this case, we have to clarify the matter, since it is obvious that they can't be arguing. How can we reconcile these seemingly opposing statements? 

We will begin to understand this, by taking a look at Rabbi Shimon and who he was. This Rabbi Shimon was Rabbi Shimon bar Yochai, the author of the Zohar, the greatest sage of his day, he was one of the people who were just on a higher plain. 

On top of that, the Alter Rebbe says, that Rabbi Shimon bar Yochai, was able to accomplish with his spiritual service to Hashem, what we accomplish with our physical mitzvahs. And that when he was forced into hiding, from the Romans who wanted to kill him, he hid in a cave for thirteen years. When he was there, he had nothing to do mitzvahs with, no matzah for Pesach, no shofar for Rosh Hashanah, no Sukka or lulav for Sukkos, etc., etc. However, he was so great, that he was able to do them spiritually. 

For Rabbi Shimon bar Yochai receiving the Divine Presence was his normal state. So when he says that taking in guests is as if he receives the Divine Presence, he is talking about a higher level of Divine Presence, a level of Divine Presence that is not common to him, a level that he aspires to. 

For us, who are not at Rabbi Shimon's level, who are not used to receiving the Divine Presence, taking in guests, is definitely higher than receiving the Divine Presence. However, for Rabbi Shimon, who received this level of Divine Presence regularly, when he said it is "as if," he is referring to a higher level of Divine Presence. 

So we can understand the Talmudic passage in this way. "It is greater to take in guests, than to receive the face of the Divine Presence," because when you do, it is "as if" you receive a far higher level of Divine Presence. 

Now we will understand why the Rambam brings the verse. It is known that the Rambam was a Kabbalist some of his rulings' sources are found in the Zohar, Kabbalah, etc. So it would make sense that he would want to make it clear that Rabbi Shimon and the Talmud agree on this point, and to make it clear that there is not two opinions, he brings the verse, to show that it is not subject to differing opinions. 

And this will help us understand why the Rambam says that "This is the rule that our father Avraham established, and the way of kindness that he accustomed himself to," as he is trying to explain that Rabbi Shimon and the Talmud aren't contradicting each other. 

It is true that the mitzvahs, including the mitzvah of taking in guests, is incumbent upon us because we were given this mitzvah at Sinai, but the way we do it and what it accomplishes is from Avraham. It is because of Avraham's way of kindness and the way he took in guests, that makes it greater than receiving the Divine Presence. And because, "The actions of our forefathers are a sign for their children," it is Avraham who implanted in us this nature of kindness, that makes our mitzvah of taking in guests so powerful. 

Look how powerful our mitzvah of taking in guests is, and how strong our connection to Avraham our father is. It is greater than receiving the Divine Presence, and akin to the higher way Rabbi Shimon bar Yochai received the Divine Presence. This attests to the greatness of this mitzvah, which is rooted in the kindness of Avraham our father and the mitzvah of loving your fellow as yourself, which in itself can bring Moshiach. So do this mitzvah with all your heart, the way the Rambam says, and we will hasten the coming of Moshiach, and we will merit to receive the higher level of Divine Presence, that we will surely receive with his coming. May he come soon. 

Thursday, October 18, 2018

The Bris, The Paradigm Of A Mitzvah

Note to Parents: Please read this before sharing it with your children, there might be some parts that are not for your children's ears. Use your discretion. 

This week's parsha, Lech Lecha, tells us that Avraham had a bris (circumcision) when he was ninety nine years old. Why did he have his bris then? Because that is when Hashem commanded him to do it. 

The question is asked: The Talmud tells us, that Avraham kept the whole Torah, even before it was given. If that is the case, why did he wait for Hashem to command him to do a bris? Why didn't he do it on his own, like he did all the other mitzvahs? 

To understand this, we first have to understand the difference between the mitzvahs that our forefathers kept, before the Torah was given to the Jewish people at Mount Sinai, and the mitzvahs we do now, after Hashem gave us the Torah. 

The forefathers did the mitzvahs on their own volition, without Hashem commanding them. And while it is very commendable, it doesn't have the strength that comes with a direct commandment from Hashem. Hashem commanding us to do a mitzvah, not only tells us what Hashem wants us to do, but it also gives us the ability to effect, and infuse the physical object, time or place with which the mitzvah is being done, with G-dliness. 

When our forefathers did a mitzvah, it wasn't able to affect the physical, even though they might have used physical objects in the performance of a mitzvah, after they completed the mitzvah, there was no change in the status of the object. The G-dliness didn't permeate the object, it just went back to its original unholy state. 

For example, when Yaakov was working for Lavan, he was going to get paid in sheep. He made a deal with Lavan, that the sheep that would be born with certain markings, would be his payment. Yaakov then went and placed sticks with these markings, in the place where the sheep would mate. And because they would see the markings when they were mating, it would effect some of the lambs being born to have those markings. 

(Note: This teaches us that our thoughts and what we see at the time of conception, surely has an affect on the child.) 

The Zohar tells us, that Yaakov placing those sticks, affected the world, in the same way we do, when we put on Tefillin. However, after he was done, those sticks didn't retain the holiness of the mitzvah. 

At the giving of the Torah, Hashem gave us the ability to infuse the physical with G-dliness and raise its status permanently. So in a way, our mitzvahs are more powerful than those of our forefathers. 

On the other hand, the mitzvahs of our forefathers gives us the ability to do them to begin with. They are the ones who blazed the path that we tread on. As the saying goes, "The acts of our forefathers are a sign for their children." Meaning, that what they did is a sign for what we should do, and it also gives us the strength to do it, because they already did it, it is not a new path that we have to forge. 

In order for them to blaze the path for us, there had to be at least one mitzvah that would be like our mitzvahs, that can infuse a physical object with G-dliness, and that it would remain that way even after the mitzvah is completed. And this one mitzvah, being the same as ours, is what connects their mitzvahs to ours. Even though their mitzvahs only affected the spiritual realms, they had one mitzvah that affected the physical, therefore, they could be the trail blazers, and give us the ability to infuse the physical through our mitzvahs. 

We see the same idea with our prophets. Sometimes, when they received prophecy, Hashem would instruct them to do some physical action. Prophecy is a spiritual thing, why was it necessary to do a physical act? Because, since a prophecy is spiritual, it is possible that it would remain in the spiritual realms, and not be drawn down and affect the physical. By doing a physical act, the prophecy would be connected to the physical, and since it was already connected to the physical, it is certain that it will have its effect on the world. 

The one mitzvah that our forefathers did, that infused the physical with G-dliness, was the mitzvah of bris. The mitzvah of bris does two things. It infuses a physical - perhaps the most physical part of the body - with holiness, and the holiness remains there forever. As it says, "And My bris (covenant) will be in your flesh, for an everlasting bris (covenant)." So this mitzvah is the one where you clearly see the essential idea of mitzvahs, to infuse the physical with G-dliness. 

The mitzvah of bris has two parts to it. The first is a one time deal, the circumcision. The second part of it, is that he should be circumcised, and not uncircumcised. 

That is why the Rambam rules, that if one undoes his circumcision, he goes into the category of "One who rejects the covenant of Avraham our father." Because the bris isn't a one time event, rather it has to stay with him forever. Therefore, if he undoes it, he is rejecting the covenant. 

So we see two things. First, the mitzvah of bris is in the actual person. Unlike other mitzvahs, that while you may use a part of the body to do them, it is not physically changed by them, it just the facilitator of the mitzvah. On the other hand, the mitzvah of bris is in the body itself, and it changes it. 

Second, it is not a one time event, rather it stays with the person his entire life as a continuous mitzvah. 

How do we know that it is continuously a mitzvah? The Talmud tells us, that King David once entered the bath house, and getting ready, he was very bothered that he didn't have a mitzvah with him. However when he saw that he had a bris, he was comforted, because he realized that in fact, he had a mitzvah with him. He wouldn't have been comforted, if it wasn't a mitzvah anymore, so we have to conclude that he saw it as a mitzvah at that time. 

Of course, every mitzvah that you do with a part of the body affects it even after the mitzvah is completed, however that is only a elevation in refinement and holiness, the actual mitzvah doesn't remain. With a bris, on the other hand, the actual mitzvah remains with him, even after the initial act is completed. 

This will help us understand a difficulty Tosafos had on the Talmud, with the laws pertaining to a bris. The law is that a woman is not biblically obligated to have a bris done on her son (even though, it has been accepted by women, that if for some reason, no one else can arrange for a bris, they make sure it happens). The Talmud cites a verse to prove that it is in fact the law. 

Tosafos asks: Why does the Talmud need to cite a verse to prove this point? There is a rule, that women are not obligated to do mitzvahs that are set to a specific time. For example, Tefillin and tzitzit, being that their obligation is that they be worn only during daytime hours, women are not obligated to keep them. The mitzvah of bris has to be done during the daytime, we are not permitted to have a bris at night. It would follow, that a woman wouldn't be obligated to have a bris done to her son. So why the need for a verse? 

According to what was mentioned above, it will make sense. Being that there is an aspect of the mitzvah which is constant, that he should remain circumcised all his life and that he shouldn't be uncircumcised, one might think that a woman would be obligated. Therefore, the Talmud cites a verse to prove that, in fact, it is not the case. 

These special attributes that are found in the mitzvah of bris, that it is a change in the actual person, and that it remains forever, existed before the Torah was given as well. This is the reason that when Avraham wanted his servant, Eliezer, to take an oath, he said to him, "place your hand beneath my thigh," because it was where the only physical object of a mitzvah existed. 

And now we will understand why Avraham waited for Hashem to command him to do a bris, and why he didn't do it on his own, as he did all the rest of the mitzvahs. Because this is the one mitzvah that is similar to the mitzvahs given to us at the giving of the Torah, in that, they are able to permeate the physical with G-dliness. And in order to be able to affect the physical in that way, he needed Hashem's command, because it is only possible with Hashem's command. 

This clearly demonstrates how powerful our mitzvahs are. We have the power to fill the physical world with G-dliness permanently. Hashem gave us this ability when He gave us the Torah, and our forefathers blazed this path for us. So do as many mitzvahs as you can, and do them in the nicest way possible. If you do, you will fill the world with G-dliness, and that will surely bring Moshiach closer. May he come soon. 

Thursday, October 11, 2018

We Should Take A Lesson From Avraham

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In this week's parsha, Noach, we are told of two generations, the generation of the flood (Dor Hamabul), in the time of Noach, and the generation of the dispersion (Dor Haflaga), in the time of Avraham, their sins and their punishment. 

The Mishnah in Pirkei Avos says, "There were ten generations from Noach to Avraham, to let us know how much patience (Hashem) has, because every generation was continuously angering (to Hashem), until Avraham came and received all their merit." 

If those ten generations were angering to Hashem, what merit did they have for Avraham to receive? 

Also, earlier in the same Mishnah it says, "There were ten generations from Adam until Noach, to let us know how much patience (Hashem) has, because every generation was continuously angering (to Hashem), until He brought upon them the water of the flood." 

Here it doesn't say that Noach received their merit, and it makes sense, because, what merit did they have? But if they did, why wouldn't Noach receive it? And when you contrast the beginning of the Mishnah with the end, Avraham received the merit, while Noach didn't. What was the difference between Avraham and Noach, that Avraham received it, yet Noach didn't? 

To understand this, we first have to understand the difference between the generation of the flood, which included and was the culmination of the ten generations from Adam until Noach, whose punishment was to be obliterated by the flood. and the generation of the dispersion, which included and was the culmination of the ten generations from Noach to Avraham, whose punishment was to be dispersed. 

When looking at their punishments, we see that they are opposites. When it comes to the punishment in this world, the generation of the flood had it worse, they were completely obliterated from the earth, while the generation of the dispersion were merely spread all over the world. On the other hand, when it comes to their punishment in the world to come, the generation of the dispersion has it worse, everyone agrees that they have no portion in the world to come, but with regards to the generation of the flood, there are differing opinions, the Mishnah and one opinion in the Zohar say, that they have no portion in the world to come, however there is another opinion in the Zohar that says, that they do have a portion in the world to come. Why are the punishments so different, they are diametric opposites? 

The punishment has to match the sin. By understanding the sin of the two generations, we will understand why they received the subsequent punishment. 

What was the sin of the generation of the dispersion? Our sages say, "They stretched out their hand against Hashem to have war with Him." Their whole mission in life, was that they shouldn't be dispersed. They said, "let's make for ourselves a name," meaning, that they should exist forever, so they started to build a city and a tower. The purpose of the city is that they should be together. A tower has two purposes, first, that even from the distance it can be seen as a city. Second, that on top of the tower there would be watchmen, to spot an enemy that wants to enter the city. 

So what was their great sin? The problem is that they made this goal their whole life, the purpose of their existence. But they didn't have a higher value, a spiritual reason for their existence, they totally cut G-d out of their lives, and focused only on their physical goal, to make for themselves a name. The problem with only having a physical goal, is that when something is threatening the goal, they will do anything to protect it, even if it means to stoop to a new low, doing things that are horrible, terrible and even unimaginable, irrespective of who gets hurt or what the fallout of their actions is. And for what? Just that they should be remembered in history. However, if they were to have a higher value, a spiritual reason, if their focus was on Hashem, they would not do anything that He doesn't want. 

You would think, that the people who were the survivors of the great flood, would see to it that it wouldn't be repeated. That they would evaluate the situation and the reason that the flood happened, the corruption, the robbery and the lawlessness, and they would realize the importance of having Hashem in their lives. But instead, they cut Hashem totally out of their lives, and focused on a physical shallow goal.  

The one saving grace that they had, was that they were united with love and friendship, as it says, "They were of one language and a singular cause." 

Since their sin was against Hashem, they couldn't have a portion in the world to come. However, since their sin wasn't against each other, there was love and friendship and there was no breakdown of society, there was no reason to obliterate them, so they were dispersed all over the world. In other words, since their sin wasn't in the physical, there was no reason to destroy them in the physical world. 

On the other hand, the generation of the flood's sin was not against Hashem, it was between man and his fellow. There was robbery, corruption and a complete breakdown of society. It couldn't continue on that way. Since their sin was between man and his fellow, in this world, they were obliterated, and since their sin wasn't against Hashem, there is an opinion that they do have a portion in the world to come. 

Of course, the actions that are between a person and Hashem also affect the physical world, because the whole purpose of creation is to fulfill Hashem's will. And the actions that are between a person and his fellow also effect above, because they are mitzvahs of Hashem. Nevertheless, what is between man and his fellow, primarily affects this world, and what is between man and Hashem, primarily affects the world to come. 

Now we will understand what merit the generation of the dispersion had. Since they were loving to each other and there was friendship, there was a lot of good being done, so there was a lot of merit. However, since they were in a battle against Hashem, they couldn't receive that merit. On the other hand, the generation of the flood had no merit to begin with. 

And now we will understand why Avraham received the merit while Noach did not. Avraham's work in this world, was to bring people closer to Hashem, through love and kindness. In doing so, all the merit that was being built up, was now released to him. 

This is similar to when a person who is not following in Hashem's ways, does good. Unfortunately he can't enjoy it, and because his merit is in the world, the negative forces get nourishment from them. However, when he does teshuva, all his merit is released from the negative forces and given to him. 

Why was it given to Avraham? Because he worked to bring the people closer to Hashem. On the other hand, Noach didn't work to bring the people closer to Hashem, therefore, even if there was some merit, he wouldn't have received it. 

What possible merit did the generation of the flood have, that Noach didn't receive? According to the opinion that they do have a portion in the world to come, it is because they did teshuva when the flood waters began to rise, and that is the merit they had. 

Another reason that the generation of the flood had a worse punishment in this world. Is because, when someone does something against his fellow, he is not forgiven until he corrects the wrong and/or asks for forgiveness from the one who he sinned against, and that person forgives him. And being that the generation of the flood didn't obtain forgiveness from the ones that they hurt, they were punished.

You may ask: According to the second opinion in the Zohar, the generation of the flood did teshuva when the flood began, Hashem forgave them and they receive a portion in the world to come. How can Hashem forgive them for sins against people, if they didn't ask them for forgiveness?

There are two things parts to a sin against a fellow. First is the fact that he hurt his fellow, and for that he has to ask him or her for forgiveness personally. Second, when one sins against a fellow, he is also sinning against Hashem. And for the part that is against Hashem, He could forgive him.

So if he tries to obtain forgiveness from the one he hurt and he really means it, and although he tried several times, he won't forgive him. Or in a case, that when he realized that he has done wrong by his fellow, the fellow isn't anywhere that he can ask him for forgiveness, either because he passed away or he can't be found. Then if he asks with a true heart, Hashem will forgive him, but that is only in the spiritual realms, in the physical world it doesn't help.

So perhaps when the flood began, they finally saw the error of their ways, and asked for forgiveness with all of their hearts. It was impossible to find the people they wronged at that time, so Hashem forgave them. But being that in the physical world, they were not forgiven, they were still punished.

The lesson here is, that it is not enough to be righteous for yourself, but it is important to be like our forefather Avraham, and bring our Jewish brothers and sisters closer to Hashem, with love and kindness. And if we do, we will reveal the good that is waiting to be released into the world. And we, together with the ones we bring closer to Hashem, will be able to finish the work of our ancestors, which is also waiting to be completed. Only we, the last generation, can complete what they started, and when we do, we will merit to see the coming of Moshiach. May he come soon. 

Thursday, October 4, 2018

A Jewish Woman Is A True Blessing

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Parshas Bereishis is not only the first parsha of the Torah, it is also the first parsha of the year. Following all the holidays, we leave the sanctity and closeness to Hashem of the holidays, and enter the mundane days of the year. There is a Chassidic tradition to announce after Simchas Torah, "V'Yaakov halach l'darko," which means, "And Yaakov went on his way." "Yaakov" is the Jewish people, the "way" is the continuation of our mission to make this world into a home for Hashem. The holidays provided the rejuvenation and the spiritual fuel needed to accomplish the mission in the dark and physical world. 

There is a Chassidic expression, "The way you set yourself up on Shabbos Bereishis, so goes the whole year." So we can understand, that Shabbos Bereishis is super important to our mission transforming the world, and it is pivotal in taking the energy of the holidays and applying it to our service to Hashem all year round. 

Being that we read parshas Bereishis on this Shabbos, there must be messages here to us, to set the foundation and the tone for a meaningful and productive year. 

In parshas Bereishis we read about the first sin that was committed, eating from the tree of knowledge. 

From the Midrash we know, that the prohibition of eating from the tree of knowledge, was to end after three hours. Daylight is divided into twelve hours, in the ninth hour Hashem commanded Adam not to eat from the tree, and as the twelfth hour on that day, which was Friday, was to come to an end, it would be Shabbos and the prohibition would be over. 

It begs the question: Adam was the holiest and greatest of all men, Hashem Himself formed him. Couldn't he contain himself for three hours? And even though there are reasons given, explaining why he had to eat from the tree and the benefits that we have because of it, the simple fact is that the prohibition was for three hours, and he couldn't resist the temptation. Why not? (It wasn't even chocolate.) 

The one and only purpose of the evil inclination, is to get a person to go against Hashem's will, either by committing a sin or by getting him or her not to do a mitzvah. 

Therefore, the more necessary it is for the mitzvah to get done, whether for the person, for the place or for the time, the more the evil inclination tries to stop it from getting done. 

This is why we find, that sometimes it is a struggle to do the simplest mitzvah, and when you think about it, it doesn't make sense to you, "Why am I struggling with this?" It is because it's so important that you do the mitzvah, that the evil inclination puts in extra effort to make it difficult for you. 

The Talmud has a discussion based on the question, "What (mitzvah) was your father most careful with?" Since every one of us has a mitzvah that we specifically were created to fulfill more than any other. And because it is so important for you to do that mitzvah, the evil inclination makes it hardest for you to do, even if it is the smallest and simplest thing. 

This is how you can figure out what mitzvah is most important for you to do. The thing you struggle with most, that is probably your mitzvah. And it doesn't have to be one of the 613 biblical commandments, it could be a rabbinical enactment or even a tradition, it is all Hashem's will, and it could be the thing that you were sent here to do. 

This is also one of the explanations of the adage of our sages, "Whoever is greater than his fellow, his (evil) inclination is greater." Because he is greater, his mitzvahs are more powerful, therefore, the evil inclination puts up a greater fight. 

Another explanation is, that in order that there should be true free choice, there has to be a balance between the forces of good and the forces of evil. So when a person is given a great soul, great abilities and an important mission, he is given a powerful evil inclination and therefore, greater challenges. 

Now we will understand why Adam couldn't withstand the temptation. Since he was the greatest man to ever live, formed by Hashem, and because his actions would have the greatest impact, effecting all the generations, until the present one, we can only imagine how powerful the evil inclination was, and how much effort he put into getting Adam to stumble. He came in the form of a snake, and simply wouldn't give up until Adam ate from the tree. 

When Hashem wanted to give the Torah to the Jewish people, He said to Moshe, "So shall you say to the house of Yaakov (the women), and speak to the children of Israel (the men)." 

Why were the women to be told first? So that the the situation that happened with Chava, wouldn't repeat itself. She didn't hear the commandment not to eat from the tree of knowledge directly from Hashem, and therefore, she was able to make the mistake of telling the snake, that "it shouldn't be touched," which Hashem didn't say, and that led to eating from the tree. Had Chava, who was also formed by Hashem, as it says, "And He built the tzela (from the side of Adam)," been told directly from Hashem not to eat from the tree, she certainly wouldn't have eaten from the tree, and what more, she would have made sure that Adam would not as well. 

Now that Hashem was giving us the Torah, He made sure that the women were first, that way it is certain that it would be kept, and they would use their womanly wisdom, to make sure that their husbands and children do the same. 

So the lesson here is, since we should strive to make our homes into a "small Beis Hamikdash," a place of Torah and mitzvahs, and a place where Hashem will feel at home, therefore, the importance of the Jewish woman, the backbone of the home, can't be stressed enough. If the wife is in, the whole home will be a place where Hashem will feel at home. 

So every husband should put in the effort to connect with his wife with understanding and in a peaceful way and strive to be on the same page, that the home will be a Torah home. 

If you are on the same page, she will surely be a "help" to you. And she will use her womanly wisdom, as the Talmud tells us, "An extra wisdom was given to the woman," to influence the whole home, including the children and the husband, to follow in the ways of Hashem, and the home will certainly be a "small Beis Hamikdash." 

I am blessed to see this in my home. Were it not for my wife Dina, I don't know if I would be half the man I have become. She knows just how to get me to be a better father, to learn more Torah and be a better person. She is always pushing us to be better and to do more. And she simply won't tolerate anything that is inappropriate. A Jewish woman is a true blessing. 

This is also the meaning of the wedding blessing, said under the chupa and at Sheva Brachos. We ask Hashem to make the bride and groom joyous, "as You made joyous, those you formed (Adam and Chava) in Gan Eden, mikedem (back then) ."

Why does it say "mikedem," isn't it obvious that it happened back then?

Rather mikedem refers to the time of Gan Eden - back then, the way they were in the beginning, before they ate from the tree.

If your home will be a small Beis Hamikdash, we will certainly merit to see the third Beis Hamikdash, and experience the Garden of Eden, the way Adam and Chava experienced it, before the sin, with the coming of Moshiach. The time has come. 

Dedicated to my wife Dina who is amazing and the reason that I am alive and the reason that I coined the phrase, "womanly wisdom."