The Reward for Keeping, Enjoying and Honoring Shabbos

     

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On Shabbos, Before reciting the morning kiddush we say verses  from Isaiah, "If you will restrain your foot because it is Shabbos, from doing your desires on My holy day, and you will declare Shabbos as a (time of) pleasure, a holy day of honor for Hashem, and you will honor it by not carrying out your (regular) activities, not pursuing your desired (labors), and not speaking about (financial) things. Then you will find pleasure with Hashem, and I will raise you on the high places of the earth, and you will enjoy the heritage of Yaakov, your father, for the mouth of Hashem has spoken."

The Rambam says, "Anyone who keeps Shabbos according to its laws, and honors it and finds pleasure in it to the best of his ability, it has been clearly handed down, that his reward will be in this world, in addition to what is hidden away for him in the world to come, as it says, 'Then you will find pleasure with Hashem...'"

The Rambam is explaining the simple meaning of the verses. "If you will restrain your foot because it is Shabbos, from doing your desires on My holy day," means keeping the laws of Shabbos. "And you will declare Shabbos as a (time of) pleasure..." This is finding pleasure in Shabbos. "And you will honor it by not carrying out your (regular) activities..." This refers to honoring the Shabbos. 

"Then you will find pleasure with Hashem, and I will raise you on the high places of the earth, and you will enjoy the heritage of Yaakov your father." The Rambam explains that his reward will be in this world, in addition to what is hidden away for him in the world to come. In other words, Shabbos is special, in that its reward is threefold. 

First, the regular reward, which the Rambam explains elsewhere that the reward for mitzvahs is in the world to come, which is basking in the light of Hashem. This is "enjoying the heritage of Yaakov." On top of that, we will enjoy the light of Hashem in this world as well, that is why he says, "in addition to what is hidden away for him in the world to come," because it is the same kind of reward, but in this world. This reward is unique to keeping Shabbos, and is learned from the words, "Then you will find pleasure with Hashem." 

Then there is a physical reward, this reward is different from the other rewards in two ways. First, it is not "the reward," it is just that because you are doing the mitzvahs, Hashem gives you your needs, so you can continue to do what Hashem wants without difficulty. Second, it is a limited reward, while the others are unlimited. 

Being limited, there could be various levels of comfort rewarded. So the verse says, "I will raise you on the high places of the earth." That the reward will be the best of the earth. 

Why does Shabbos have such a great reward, greater than any other mitzvah? 

Just before the Rambam says the reward for keeping Shabbos, he says, "Both Shabbos and idol worship are equal to all the other mitzvahs of the Torah, and Shabbos is the sign between us and the Holy One Blessed Be He..." Idol worship is a denial of the essential underpinnings and sanctity of the Jewish people. By comparing Shabbos to idol worship, he is saying that Shabbos is different from the other mitzvahs. While all the other mitzvahs add to our holiness, not doing them does not constitute a denial of the essential underpinnings and sanctity of the Jewish people. Shabbos, on the other hand, is an essential part of who we are, keeping Shabbos is therefore, upholding the essential underpinnings and sanctity of the Jewish people. 

Shabbos is the time when our unity with Hashem shines bright, it is therefore a taste of the world to come, when we will experience Hashem's essence which we are one with. This is the pleasure of Shabbos, a taste of Hashem's essence. 

May we soon merit to experience the time that is called, "The day that is entirely Shabbos," the time of Moshiach, with the coming of Moshiach. The time has come. 

Challah and Salt

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Why do we call the bread we eat on Shabbat Challah? 

It gets its name from the mitzvah of separating challah. When making dough, it is a mitzvah to separate a piece of it for Hashem. In Temple times, we would give it to a Kohen, but now we burn it. This mitzvah is a statement, bread is symbolic of our sustenance, by separating challah we recognize that the sustenance we have is from Hashem. 

This mitzvah is done in the home as well as in bakeries. 

Although this mitzvah is for both men and women, it has become near and dear to women. They use the time of separating challah to pray, pouring out their tender hearts to Hashem. 

To learn more about the mitzvah of separating challah goto www.chabad.org/363323

Why do we braid them? 

I don't know. But I would guess that women who wanted to make Shabbat special and beautiful started this custom. If anyone knows the reason for this, please comment below. 

Why do we have two challahs? And why do we cover them? 

As mentioned before, bread is symbolic of our sustenance. During the forty years that the Jewish people were in the desert, their sustenance came in the form of manna from heaven, and it was clear that their sustenance was from Hashem. On Shabbat the manna would not fall, instead, on Friday enough would fall for them to collect a double portion, for Friday and Shabbat. We have two challahs, to remember the double portion we received in the desert. 

When the manna would fall, it would be packaged between two layers of dew, one below it and one above it. To commemorate that, we have two covers, one below the challah, which is the tablecloth, and the other above it, traditionally a beautiful challah cover that makes the table look beautiful. 

Another reason we cover the challah, has to do with the order of blessings before eating food. The normal order is that when you have a meal with bread and wine, the blessing over the bread goes first, only after that, do we say the blessing over wine. However, by the Shabbat meal, we are obligated to make Kiddush, which is to sanctify the day of Shabbat over a cup of wine. This has to be done at the beginning of the meal, before anything else. In order that the bread does not feel bad that it is being put into second place, we have it covered during Kiddush, so it doesn't see that we are saying the blessing over the wine first. 

This is a lesson in sensitivity. If we have to be careful with the feelings of things like challah, which doesn't have feelings, how much more so, do we have to be careful not to hurt the feelings of others. 

Why do we have salt at the Shabbat table? 

The closest thing that we have to an altar, is the table we eat at. The food we eat can be offered to Hashem. 

How does this work? If we use the energy of the food we eat to do what Hashem wants, that food is an offering to Him. 

This doesn't necessarily mean prayer, Torah study, and mitzvahs, but everything that Hashem wants from us, including being a mentch, honest, kind, giving, as well as Torah, prayer and mitzvahs. 

If we have it in mind when we are eating it is even better. And of course when we give an offering to Hashem, we would do it like he wants, meaning, first that it is kosher food, and that we say the blessings before and after we eat it. 

On Shabbat, eating food is a mitzvah in itself, because it is a mitzvah to take pleasure in the Shabbat. One of the ways to take pleasure in the Shabbat is by having good food. 

The altar in the Temple always had salt on it, and every offering was brought with salt. To commemorate that we have salt on our Shabbat table, our altar. 

It is our tradition to dip the challah into the salt after we say the blessing over it, except for during the time of the holidays from Rosh Hashanah until Hoshana Raba, during which time we dip the challah into honey, so that we are granted a sweet year. Rosh Hashanah is when the books are opened, and on Hoshana Raba the final books are sealed. Even though we don't dip our challah into salt at that time, it is still a tradition to have the salt at the table. 

The Tree of Knowledge and Kiddush

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Adam and Chava were in the Garden of Eden, and they were totally naked, but they were not embarrassed. After they ate from the tree of knowledge, they recognized that they were naked, and they were ashamed. 

What was the difference between before they ate from the tree and after? In other words, why weren't they embarrassed before they ate from the tree? 

Before they ate from the tree, their awareness was of Hashem, and their thought process was, if Hashem wants it, it is good, if He doesn't want it, it is bad. 

Eating from the tree was doing what they wanted, all of a sudden it was about them and not about Hashem. So they became aware of themselves, and they were ashamed, because now they recognized that they were naked. 

The more you think about yourself, the more selfish you are. Naked is the word for thinking about yourself and the more one thinks about oneself, the more Hashem is out of the picture, and the more naked he is. 

The Torah calls the snake, who in the story of Adam and Chava, was the evil inclination, "the most naked," because he was the most selfish. It was only about him, Hashem wasn't in the picture, at all. 

Adam and Chava were created on the sixth day and the seventh was Shabbos. The prohibition to eat from the tree was only on the sixth day, once Shabbat came they were allowed to eat from the tree. In other words, self awareness isn't bad in and of itself. It is just that it has to be within Hashem's framework. There is Hashem, and I am part of his world, and we are here for His purpose. And that is not selfish. 

The main thing is to make Hashem first in your life, that is the cure for the blemish caused by the first sin. 

What kind of tree was the Tree of Knowledge? 

There are many opinions. One is that it was a grapevine, and the fruit were grapes. Adam was supposed to make wine from the grapes and say kiddush over it. 

What is kiddush? We are meant to sanctify Shabbat as it comes in and as it goes out. What does it mean to sanctify? It means to separate between holy and mundane, as Shabbat comes in we make kiddush, and as it goes out we make havdala. And we do this over a cup of wine. 

The best wine to use is red sweet wine, if you can't make it on sweet wine, the next best thing is red wine, then white wine, if you are not allowed to have alcohol then you can make it on grape juice. What if you don't have wine or grape juice? Then you can make it over challah. 

What do we say in kiddush? 

"That He sanctified us with His mitzvot," that He separated us to do His mission, the reason that He created this world. 

"And He wanted us," literally, "He willed us," His will is the essence of Hashem that comes into the world on Shabbat. Which means that He chose our neshamot, true choice that comes from the will of Hashem, He wants us. This is revealed on Shabbat, we are truly one with His essence. 

"And His holy Shabbat with love and will He gave us as an inheritance," meaning that we alone were given the Shabbat, it comes from His love and will. 

"A remembrance to the creation of the world," meaning that it is the reason that the world was created. So we could be united with Him, which is the ultimate goal of the world, to bring Mashiach, which Shabbat is a taste of, a reminder of our goal. 

It was the "first to be called holy," meaning that it is so important to Hashem, after all, it is the reason He created the world. 

"A remembrance to the exodus from Egypt," that is the reason that He took us out of Egypt, to take on His mission, to turn this world into a home for Hashem, that by definition is the time of Mashiach, which Shabbat is a taste of. 

"For You chose us and You made us holy from all of the nations, and Your holy Shabbat with love and will You gave us as an inheritance," now this is said in the first person, because it is personal and we have a close relationship with Him. 

Now we can understand why Shabbat is so important to us, because it is the essence of who we are, our relationship with Hashem, and our mission. 

May we keep the Shabbat, and in this merit, may we merit the coming of Mashiach. The time has come. 

Shalom Aleichem & Aishet Chayil

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On Friday night, upon returning home from the synagogue, we say or sing Shalom Aleichem. We say it to the angels who accompany us on the way home from synagogue. The order of the hymn is...

Shalom Aleichem - peace on to you. 

Boachem lishalom - come in peace. 

Borchuni lishalom - bless me with peace. 

Tzeitchem lishalom - go in peace. 

1) If the second stanza, "come in peace," is talking to the Shabbat angels. Who is the first stanza referring to, when it says, "peace on to you?" 

Answer: During the week, we have angels as well, and on Friday night there is a changing of the guards. The weekday angels depart, and we bid them, "peace on to you." And the Shabbat angels that remain with us, we welcome with, "come in peace." 

This is similar to the story of Yaakov's (Jacob's) ladder, there were angels going up and down the Ladder. If the angels come from the heavens, shouldn't it say that they were going down and up? Rashi explains that there was a changing of the guards, the angels from the Holy Land that were escorting Yaakov, they can't go out of the Holy Land, therefore they were going up the ladder, up to heaven and the angels of outside the Holy Land were coming down the ladder to accompany him the rest of the way. 

Shabbat is a holy place in time and those angels are designated and accompany us only on Shabbat. 

2) In the final stanza, we send the angels away, "go in peace." Why do we send them away? 

Answer: The Friday night meal is private time between Hashem and the Jewish people, like the intimate time between a husband and wife, Hashem is the husband and the Jewish people are the wife. Being that it is private between us and Hashem, we send the angels away. 

Kabbalistic teaching teaches all about this private moment, and how the angels want to see it, because it is a level of holiness that they are never privy to. 

To explain. We have a Neshama that is truly a part of Hashem, not the part of Him that is in the world, not even in the spiritual realms, but the essence of Hashem. On Shabbat His essence comes into the world, and spends time with us. On Shabbat we are given an extra Neshama, but it's not really an extra Neshama, but more Neshama the essence of our Neshama is revealed, the part that is one with Hashem's essence. And this is what happens on Shabbat, the essence of our Neshamas, and Hashem's essence are seen for what they are, truly one, and the angels are just aching to see that, but it is private, so we send them away. 

As with any special time between a husband and a wife, the more thought and preparation you put into it, the more meaningful it will be. Now we can understand why preparing for Shabbat is so important, and why we dress in our finest and have a candle light dinner with the most delicious foods.

This is also one of the reasons we chant Eishet Chayil, A Woman of Valor - aside for singing it to our wonderful wives - because on one level, it refers to the "wife," the Jewish people. 

Shabbat is a taste of the time of Mashiach, which is called, "The day that is totally Shabbat." May he come already. 

Time and Other Tidbits

Dear friends, 

I'm working on a series that gives you tidbits of Torah. I am working on an article on Yaakov, but it is not ready yet. Please enjoy this article on Time and Other Tidbits. 

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Time and Other Tidbits 

1. Is G-d spiritual or physical? 

Neither. G-d created both the spiritual and the physical, as it says, "In the beginning G-d created the heavens and the earth." Genesis 1:1. 

2. The sun is not what makes days, rather it what lets us know when it's day, as there were three days of creation before the celestial bodies were created, they were created on the fourth day. Days existed before the sun. 

What marked evening and morning on the first three days? (Avi Haberfeld) 

In the spiritual realms, there are 24 shifts of angels, each one praises Hashem a different hour. There are 12 that are for the 12 configurations you can make out of the 4 letters of the name Adnai (pronounced Ado-nai, in Hebrew it has 4 letters), and 12 that are for the 12 configurations you can make out of the 4 letters of the name Havaya (the Tetragrammaton, the 4 letter name of Hashem that we don't pronounce, made up of the Hebrew letters yud, hay, vov and hay). One of the 12 configurations represents evening, and the other morning. 

It is interesting to note, that long before the clock was invented, the Jewish people divided their day into 24 hours, 12 for evening and 12 for morning. Of course depending on the time of year, the evening hours get longer in the winter and shorter in the summer, and the opposite for morning hours. This is the way we calculate halachic times. The spiritual reason for this is the 24 shifts of the angels. 

If you remember the Torah story, where Jacob was wrestling with the angel, he asked Jacob to allow him to go. Why did he want to go? Because it was his shift to praise Hashem. 

So Hashem set the sun to the same schedule as he did the angels. 

According to the Ohr Hachaim, everything was created on the first day, and the angels were created on the second day so that no one would say that the angels had a part in the creation. How did the 24 hours work before the angels had their shifts? 

The system of 24 hours, 12 evening and 12 morning,  could have begun on the first day before the angels were created, and after they were created, they were put on that schedule. In other words, there was already a system of evening and morning in the spiritual realms. And even though everything was created on the first day, the sun and the other celestial bodies didn't go into effect until the fourth day. 

3. What was the first thing to against G-d's will? 

It was the earth. On the third day of creation, G-d said, " let the earth sprout... Fruity trees bearing fruit..." Genesis 1:11. But when the earth brought forth trees, it says, " The earth gave forth... Trees bearing fruit..." Genesis 1:12. The wood of the trees were also supposed to taste like fruit, but the earth went against G-d's will and didn't make the actual trees fruity. Later, the first man, Adam, was created from the earth and that is where humanity got the nature to go against Hashem's will. 

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I hope you enjoy these Torah tidbits, next week I will start a series explaining the Shabbat dinner and the symbolism it holds. 

Yitzchak and The Akeida

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Our forefather Yitzchak was born when Avraham was 100 years old, and Sarah was 90. Yitzchak was the first to have a bris at eight days old. When Yitzchak was going to be weaned, Avraham made a big party, being that Avraham was so famous, many important people came to the event. 

To prove that he was their son, Hashem did two things. First, He made Yitzchak look exactly like his father Avraham. Second, He gave Sarah the ability to nurse Yitzchak, while the other women that attended the party lost their ability to nurse their babies, and Sarah nursed them as well. This was a clear indication that Yitzchak was in fact their child, and it was not a hoax. 

How old was Yitzchak at the Akeida (the binding of Yitzchak on the altar as a sacrifice)?         

Many picture a young boy, but in fact he was 37 years old. How do we know this? Because when Sarah heard that Avraham was sacrificing Yitzchak, it was too much for her to bear, and she passed away. She died at the age of 127, and Yitzchak was born when she was 90. 127 - 90 = 37, he was 37 years old. This means that he was in fact a willing participant. 

This was the ultimate test for Avraham. Everything was hanging on this one child, everything that Avraham worked for, everything was going to continue, because of Yitzchak, it would be passed down through him. The Jewish people would come to be because of Yitzchak, and now Hashem was asking him to do the unthinkable, to do what goes against every fiber of his being, to sacrifice his beloved son. 

He went to do what Hashem asked of him and Yitzchak knowing that it was from Hashem, went along. 

To make sure that Avraham wasn't doing it out of a moment of passion, Hashem made it take him three days to get there, which gave him enough time to think about what he was going to do. 

After three days he saw the location, Mount Moriah, the Temple Mount in Jerusalem. At that time, it was called Salem (Shalem) named so by Shem son of Noah, AKA Malkitzedek (righteous king) king of Shalem. After the Akeida when Hashem showed Avraham a ram to offer instead of Yitzchak, Avraham named the place Hashem Yireh (Jereh), a prayer meaning, "Hashem should see" to it that this place will become the place of the Temple. When you put both names together, you get Yerushalem, Jerusalem. We call it Yrrushalayim. Another meaning of Yerushalem, Shalom is one of the names of Hashem, it is a name that we are allowed to say, and yirah  means fear, together they make, "fear of Hashem," that we should be G-d fearing. 

In the end Yitzchak was not killed and we, his children, the Jewish people are here to continue the work of Avraham and Yitzchak in the world. 

What is that work? To transform this physical world into a home for Hashem, a place where He will feel at home. 

How do we do it? Through the study of Torah we transform the air and atmosphere around us and through the performance of mitzvos which are mostly done with our physical body, we transform our bodies, the object that we are doing the mitzvah with and the place where you are doing the mitzvah. 

The preparation you do for a mitzvah also transforms the world into a home for Hashem. The money, work, effort and toil. The objects and the place you use in the preparation for a mitzvah also transform this world into a home for Hashem. 

Even more. Everyday mundane activities could transform. For example, If you work to support your family to bring them up in the Torah way, if you shop and cook meals to feed your family to bring them up in the way of Torah or if you eat, sleep, exercise and even vacation in order to maintain a healthy body to be able to serve Hashem, the activity and all that is connected to it is transformed, and they also become holy endeavors. This way your whole life can be meaningful and impactful. 

And when our work is done transforming this world into a home for Hashem, Moshiach will come. In fact that is the definition of Moshiach, when Hashem will fill the whole world openly. May it happen soon. 

Avraham and Sarah

Dear friends, 

this year I would like to do something different. I am going to write interesting tidbits on the parsha of the week. This week, I will be sending out three blog posts, because I missed Bereishis and Noah, and I want them to be in order. 

Enjoy. 

Yitzi     

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Avraham was born 300 years after the flood, he was the 10th generation from Noah. Noah lived 350 years  after the flood, so it is certain that Avraham saw him. He actually studied at his yeshiva (Torah Academy), later known as the yeshiva of Shem and Ever, the son and great grandson of Noah. 

When Avraham was born, it was a time of Idol worship. The city he was born in, was ruled by Nimrod, the ruler of most of civilization. Nimrod was the first ruler of people after the flood, he was a very powerful leader and he was black. Idol worship was a way of controlling the minds of the people, only free thinkers believed in Hashem and they were scoffed at and persecuted. Nimrod saw believers of Hashem as a threat to his power and he would deal with them harshly. 

Avraham's father was Terach, an important man, and he had an Idol business. 

When Avraham was born, Nimrod's astrologers advised him to have the baby killed, because he was going to be a threat to his rule. Terach switched another baby in place of Avraham and his mother hid him in a cave. 

When Avraham was 3 years old, he recognized that Idol worship was silly, and he went on a search for G-d and came to the conclusion that He couldn't be anything in the world, He had to be greater than the world. 

When he got older, he went to study in the yeshiva of Noah, Shem and Ever. When he was forty he returned to Babel and started to teach about Hashem. He was treading a dangerous path. Everything came to a head with one story. 

Avraham's father, Terach, asked him to watch his business, the Idols. When his father left, he took an ax and smashed all the Idols except for the largest one and he placed the ax in the largest one's hand. When his father returned, he asked Avraham, "what happened?" Avraham told him that he brought some food for the Idols and they started to fight over the food. The big one took the ax, smashed all of the other Idols and took the food for himself. 

His father was fuming, "You know that Idols can't do anything, you did this." Avraham replied, "if Idols can't do anything, why do you serve them?" It was a clear demonstration of the fallacy of Idol worship. Word spread quickly and Nimrod had Avraham thrown into a blazing furnace. Hashem made a miracle and the inside of the furnace turned into a garden for him. When he was taken out of the furnace, his brother Haran proclaimed his belief in Hashem, and Nimrod had Haran thrown into the furnace, and he burned to death. 

Haran had two daughters Milka and Yiska. Avraham married Yiska, who was also called Sarai, and Hashem later changed her name to Sarah. 

Sarah or Sarai, means a minister, Yiska, or in English, Jessica, comes from the word nesicha, which means a princess. Sarah was extremely beautiful, graceful and dignified, like a minister and a princess. (interesting to note that Sarah Jessica is a common name) 

She kept the laws of purity, mikva, and because of that, there was always a cloud of Hashem's presence hovering above her tent. She kept the mitzvah of challah, and her bread was blessed because of it. Only a little bit of it filled you up and satisfied you (like lembas). And she kept the mitzvah of lighting Shabbat candles and a miracle would occur, they would continue to burn all week, until it was time to light them again. 

These Mitzvos are really special to Jewish women, who are all daughters of Sarah, our mother. 

Noah

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Why was Noah called Noah? 

Noah's father had a prophecy that Noah would make life easier for people. One of the translations of Noah is easy. How did Noah make life easier for people? Until the time of Noah working a field was very difficult, because there weren't many tools. Noah invented the plow, making a field easier to work. 

How big was Noah's Ark? 

The Torah tells us that it was 300 cubits long, 50 cubits wide and 30 cubits high. 

How big is a cubit? 

The normal cubit is 5 hands (a hand is approximately 4 inches) so it is approximately 20 inches (50 cm). 

In the Temple in Jerusalem, a cubit was 6 hands, approximately 2 feet (60 cm).

We are told that on the Ark the light of Moshiach shined, it was a holy and miraculous place like the Temple. So perhaps the cubits were Temple cubits. 

If so the Ark was approximately 600 feet (180 m) long, 100 feet (30 m) wide, and 60 feet (18 m) high. It was about as long as two football fields. It was very big. 

The Ark had three floors. On the top floor lived Noah's family. On the middle floor were the animals. And on the bottom floor was food storage and waste. There was enough room for every floor to be almost 20 feet (6 m) high, tall enough for a giraffe. 

On the Ark, Hashem commanded Noah, his family and the animals not to have reproductive relations, so no animals or people were born on the Ark. The raven disobeyed the command, that is why Noah sent the raven out of the Ark first, he banished the raven from the Ark because of his sin. Being that the female raven was already expecting, Noah didn't fear for the species. However, Hashem commanded Noah to continue taking care of the raven, because the raven would prove its usefulness in the future. In fact, when Elijah the prophet was hiding from the wicked king Ahab and Queen jezebel, who wanted to kill him, in the cave on Mount Sinai, ravens would bring him food. 

On the Ark the light of Moshiach shined bright, therefore the animals got along. The animals of prey didn't attack other animals, as it says about the time of Moshiach, "The wolf will dwell with the lamb." 

Rashi tells us that one time, Noah was late to feed the lion, and it took a swipe at him, and hurt him. 

Lighting on the Ark 

The Ark had a stone called a tzoar, which gave off a bright light. Maybe the Arkenstone from the Hobbit, I find it amusing that he called it the ARKenstone. 

Question. tongue in cheek: Why didn't Noah allow the unicorns onto the Ark? 

Funny you ask. When the Jewish people were in the desert, they built the Mishkan (Tabernacle). One of the coverings of the Mishkan were made of tachash skin which was colorful. The animal is now extinct, some people say that it was a unicorn. So maybe he did let them on the Ark.  

Life on the Ark 

There is a conversation recorded in the Talmud (Sanhedrin 108b) between Eliezer the servant of Avraham and Shem son of Noah, where he asked Shem about life on the Ark. 

Eliezer asked him, "Where were you and what did you do to care for them while they were in the ark?” 

Shem said to him, "We experienced great suffering in the ark caring for the animals. Where there was a creature that one typically feeds during the day, we fed it during the day, and where there was a creature that one typically feeds at night, we fed it at night. 

"With regard to that chameleon, my father did not know what it eats. One day, my father was sitting and peeling a pomegranate. A worm fell from it and the chameleon ate it. From that point forward my father would knead bran with water, and when it became overrun with worms, the chameleon would eat it.” 

How about the Phoenix? 

Eliezer asked him, "Where were you and what did you do to care for them while they were in the ark?” 

Shem said to him, "We experienced great suffering in the ark caring for the animals. Where there was a creature that one typically feeds during the day, we fed it during the day, and where there was a creature that one typically feeds at night, we fed it at night. 

"With regard to that chameleon, my father did not know what it eats. One day, my father was sitting and peeling a pomegranate. A worm fell from it and the chameleon ate it. From that point forward my father would knead bran with water, and when it became overrun with worms, the chameleon would eat it.” 

How about the Phoenix? 

"Shem continued: With regard to the phoenix, my father found it lying in its compartment on the side of the ark. He said to the bird: Do you not want food? The bird said to him: I saw that you were busy, and I said I would not trouble you by requesting food. Noah said to the bird: May it be God’s will that you shall not die, and through that bird the verse was fulfilled, as it is stated: “And I said, I shall die in my nest, and I shall multiply my days as the phoenix” (Job 29:18 )." 

In Iyov (Job ad loc) the commentaries explain that when Chava ate from the tree of knowledge she had all the animals eat from it too. However, the phoenix was the only creature that refused to eat from the tree of knowledge. Therefore it lives forever. It also explains how it lives for a thousand years and the process of how it's reborn from its ashes. 

Adam And Chava, The Holy Image Of Hashem

Dear friends, 

this year I would like to do something different. I am going to write interesting tidbits on the parsha of the week. This week, I will be sending out three blog posts, because I missed Bereishis and Noah, and I want them to be in order. 

Enjoy.  

Yitzi 

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Was the original man that Hashem created male or female? 

At first he was both, as the verse says, "And Hashem created the Adam, in the image of Hashem He created him, male and female He created them." And Rashi brings the Midrash, that at first he was both male and female together. Then Hashem split the Adam (pun intended), and they became two, a male and a female. The word for rib in Hebrew is tzela which also means a side. So when the Torah says that Hashem took a tzela from Adam and made Chava, it means that He separated the female side from the male side. 

If he was both, why does it say, "him?" Because in Hebrew there is no gender neutral, everything is either male or female, there is no word for "it," so it says, "him." 

You may ask, what does this have to do with the marriage of this new beautiful couple? 

To explain this, I will ask another question. The original Adam was created in the image of Hashem, and he was both male and female. So the true image of Hashem is female and male together. How are we then in the image of Hashem, if we are each only half? 

The answer. There are two levels of the image of Hashem. There is the individual, who is in the image of Hashem, either male or female. And then there is the holy image of Hashem, which is represented by a married couple together in harmony. That is perhaps why, in the blessings of the Sheva Brachos, we talk about the creation of Adam. It is the two halves of the Adam coming together. 

And this is a message to every bride and groom on their wedding day. 

Now you are finally whole, now is when your mission truly begins. And when you are in harmony, you are in the original image of Hashem, the holy image of Hashem, and you have a greater impact on this world. 

May your marriage always be in harmony, and may your home be a home for Hashem, with the light of Yiddishkeit and Chassidishkeit and may your togetherness be strong and impactful, and may it bring Moshiach closer. May he come soon. 

Selichos

We always begin saying Selichos in the month of Elul as a preparation for Rosh Hashanah. Sefardic communities start at the beginning of the month of Elul. Ashkenazic communities start the week of Rosh Hashanah, but when Rosh Hashanah falls on Monday or Tuesday, they start the week before. They always begin on Motzei Shabbos, at around midnight, which is around one o'clock in the morning because of daylight savings time, since that is the earliest time to begin. It's so precious to them that they begin as soon as they can. 

I remember that when I was six or seven years old, my father bought me my own Selichos book, and took me to 770 Eastern Parkway, the Rebbe's shul. I remember walking up Kingston Avenue in the middle of the night, there were so many people, young and old, men, women, boys and girls, it made a great impression on me. They were all going to say the first Selichos with the Rebbe. 

I found out later that although there were many shuls in Crown Heights, everyone went to 770, because when it comes to Selichos, it's better to have a big crowd. 

Selichos begins with ashrei and then the chazan says kadish, then we say, "To You Hashem is the righteousness (haTzedaka), and to us is the shamefacedness." In other words, Hashem's ways are just and correct, and because of the way we acted throughout the year, we should be ashamed. 

This verse uses the word haTzedaka to mean that Hashem is just and correct, it would make more sense to use the word haTzedek, which actually means just and correct. Why use the word haTzedaka, which means to give to the poor? 

The difference between Tzedek and Tzedaka. When you say, "Tzedek," it means just and correct, and as far as the one who is receiving the money, it is clear that he earned it, because then it is just and correct to give him payment. On the other hand, when you say "tzedaka," it means that he didn't earn it and you are under no obligation to give him, it's giving for no reason. It's not even a gift, because when you give a gift you at least have some pleasure giving it to him, because if not, you wouldn't give him a gift. However when it comes to tzedaka, you may not even know the person. It's tzedaka, giving for no reason. 

That is why we specifically say, "To You Hashem is the Tzedaka," because of the dual meaning of the word. Hashem is just in all His ways. And because of that we feel that if you consider what is just, it's not right for us to ask, therefore we only ask that He give us in a way of tzedakah, as we say in Selichos, "We have no approach to beseech before You, tzedaka, which is Yours alone is what we request." 

In truth, we would have been able to ask from a position of righteousness and justice, in other words, it is coming to us and we are deserving, since "All of Israel are children of Kings," meaning that we are princes and princesses. Princes and princesses are not used to doing work, so anything we do is considered hard work, a big deal and deserving of good pay. 

However, going down this path is not what we want to do, because our service to Hashem only reaches so far. Since we are limited our service reaches a limited place, and the blessings that come from that place are limited. We want something more. 

The Alter Rebbe says, "Who do I have in heaven and besides you I don't want anything, I don't want anything, I don't want Your Gan Eden, I don't want Your Olam Haba (World to Come), I don't want anything but You Yourself." 

Since Hashem is unlimited, the blessing that comes from Him is unlimited, and although deserve a lot on account of our service, we ask Hashem for tzedaka, to give us according to His infinite ability, unlimited blessing from Hashem's essence. And that is why we say, "Tzedaka, which is Yours alone is what we request." We want Hashem Himself. 

We don't want to come to Him with calculations, because then we are blessed with calculated blessing, but we want unlimited blessing. 

How do we make ourselves a vessel to receive Hashem's unlimited blessing? It is through, "to us is the shamefacedness." Through self nullification and being humble we touch the essence of Hashem, and draw blessing from there, and from there the blessing is tzedakah. 

And we are certain that Hashem will give us the blessings of children, health and sustenance, and a good and sweet year.  

The Greatest Good Comes Through Our Struggles

Print         Devarim
This week's parsha, Devarim, is always read on the Shabbos before Tisha B'Av or on Tisha B'Av itself and it's called Shabbos Chazon, because we read the Haftora of Chazon Yeshayahu, the Vision of Isaiah. 

Nothing is by chance, being that parshas Devarim is always Shabbos Chazon, there has to be a connection between Devarim and Shabbos Chazon. What is that connection? 

Rabbi Levi Yitzchak of Bardichev said that on Shabbos Chazon we are shown a vision of the third Temple, a vision from a distance and this is the essence of Shabbos Chazon. 

The book of Devarim is called Mishneh Torah. Mishneh Torah is different from the first four books of the Torah, in that the first four books are talking to the generation of the desert and Devarim is talking to the generation that were going to enter the Land of Israel and therefore would have to know certain things that the generation of the desert didn't have to deal with. 

The difference between the generation of the desert and the generation that entered the Land, is that the generation of the desert was a generation of knowledge, they were at the level of Moshe, who saw G-dliness. However the generation that entered the Land they were involved in physical pursuits, and they didn't see G-dliness, they only heard from their fathers and teachers. As it says in next week's parsha, "And now Israel listen." 

What is the difference between seeing and hearing? When you see something it is unquestionable, no one can convince you out of it, because you saw it. On the other hand, when you hear something, no matter how convincing it is you can be talked out of it if someone questions it, has a more convincing story or argument. 

Therefore the generation that entered the Land had to be told about self sacrifice, because they only heard about G-dliness, they didn't see. However the generation of the desert didn't have to be told about self sacrifice, because they saw G-dliness. 

Although the generation that entered the Land was on a lower level than the generation of the desert, nevertheless they had an advantage over the generation of the desert of which it says, "For you have not yet come to the resting place or to the inheritance, which Hashem your G-d is giving you." Which they could only have after they entered the Land of Israel. Because the true intention of Hashem is specifically brought to fruition through being involved in the physical. Only then can you acquire the resting place and inheritance. 

So Devarim, which is the beginning of Mishneh Torah, is about a descent in holiness, but it is specifically through this descent that brings us to the true ascent. 

The same is true about Shabbos Chazon, on one hand, it comes in the darkest time of year, the nine days, on the Shabbos before Tisha B'Av or on Tisha B'Av itself, when both of our Temples were destroyed. On the other hand, specifically through this descent that brings the ultimate ascent. As the Holy Rabbi Levi Yitzchak of Bardichev said that on Shabbos Chazon we are shown a vision of the third Temple. 

The same is true in every challenge or even tragedy, there is an opportunity. And if you train yourself to look for the opportunity, you will be able to take control of the situation and even turn it into a positive or if it can't be turned into something good, at least something good could come out of it. You should ask yourself these questions. What does Hashem want me to gain from this? What does Hashem want me to learn from this? How can I use this for something positive? 

When I was diagnosed with ALS, it was devastating to me and my family. By taking this attitude, I was filled with a mission to uplift as many as I can through these articles and my wife Dina became one of the most inspirational speakers and has uplifted tens of thousands. It doesn't fix the problem, but it makes our lives more meaningful and therefore more bearable. 

May we merit to see these days of darkness turn to light and the happiest days on the calendar and may we merit to see the construction of the third Temple that will be built by Moshiach. May he come soon. 

Don't Be Satisfied

Print         Matos         Maasei
Parshas Maasei begins, "These are the travels of the Children of Israel that they went out of Egypt," the word "journeys" is said in the plural, meaning that in order to get out of Egypt they had to travel many journeys.

There is a famous question asked about this. They only went out of Egypt on the first journey from Ramses to Sukkos, they were already out of Egypt then. Why does it say "journeys" in plural?

Another question. The Jewish people traveled 42 journeys coming out of Egypt until they reached the Holy Land. Egypt in Hebrew is Mitzrayim, which is from the word Maitzarim, meaning constrictions, which is what they broke free from. Why did they need 42 journeys to break free, when with the first journey they were already free?

What are we meant to learn from this?

When it comes to constraints and being free there are many levels, freedom is relative. If you break free from a lower level you are still in constraints compared to a higher level. So although they broke free from Egypt, they still had a way to go, every journey breaking free from the constraints of the previous level, until they reached true freedom, the completion of their journeys, Yarden Yereicho, and they entered the Holy Land. And that is why it says "journeys," in the plural.

The same is true about this dark and bitter exile, we are on a journey, every time we reach a point of freedom, and it gets a little bit comfortable, we are reminded that we haven't reached the ultimate freedom, Yarden Yereicho, which is symbolic of Moshiach, about whom it says, "He will judge by smell," Yereicho is related to the word reiach, which means smell.

The same is true for each and every one of us. What we accomplished yesterday is good, we broke through the constraints of yesterday and it is an accomplishment, but now that we reached this level, this becomes the new baseline, and today we can go higher. It is a big mistake to think that you have already reached high enough, if you can go higher you must, because a person is called a mehalech, which means to go and to not stay put, every day higher and higher.

This is seen in Davening, which is called the ladder of Yaakov, as it says, "A ladder set on the ground and its top reaches the heaven." When you Daven you are reaching up to Hashem, as opposed to Torah study, which is from the top down, it is what it is, infinite, and we try to understand it, each of us according to our ability. However Davening is us reaching up to Hashem, trying to take our relationship with Him to a deeper and higher level.

When we Daven, every section of the prayer is another rung on the ladder, from when we prepare to Daven by setting our minds to focus on prayer, until we reach the Amida, and when we get there we are so one with Him that we don't exist, we are completely nullified before Him to the point where we have to say, "Hashem, open my lips and my mouth will tell your praises." Totally vulnerable and intimate.

And when we Daven every day, we are not doing the same thing as yesterday, rather we are picking up at the closeness we attained yesterday and we reach even deeper and higher than ever.

In a marriage it is the same way. The deepness of love that you reached yesterday is not enough today, every day you have to take it higher and deeper through being open, honest and vulnerable.

If we strive to go ever higher as a nation and in our personal relationship with Hashem, we will surely merit the final journey, the ultimate freedom, the coming of Moshiach. May he come soon.

Only You Can Do Your Part

Print         Pinchas
In this week's parsha, Pinchas, it tells about the aftermath of the story of Zimri, when Pinchas, who was the junior of the group, took action and saved the day.

How do we know that Pinchas was the junior of the group, and wasn't given special attention? The Talmud tells us how Moshe taught the Torah to the Jewish people. First he would teach it to Aaron, then he would teach it to Aaron's sons Elazzar and Ethamar, then he would teach it to the seventy elders, and then he would teach it to all of the Jewish people. And Pinchas got the teaching with all of the Jewish people, he wasn't given special treatment.

And because of his actions he was rewarded to be a Kohen, him and all of his descendants after him, an everlasting reward.

Moshe, Aaron, Elazzar, Ethamar and the seventy elders didn't know what to do, the law slipped their minds, only Pinchas remembered. They said to him, "the reader of the letter should carry it out."

What are we meant to learn from this?

There are things that the leaders of the generation are not going to tell you to do, it doesn't mean that they should not be done. If you see a good thing that is not being done and you can do it, you should. And the reason that greater people aren't doing it, perhaps it is "in order for Pinchas to take the Kohenhood," meaning that it is for you to make a difference, your purpose in the world that you were created for.

Just as physically everyone has his or her part in the world, and "no one can touch the (G-d given) livelihood of his friend," so too, no one can touch the spiritual livelihood of his friend, no one can touch his part in Torah.

His part in Torah doesn't necessarily mean the study of Torah, it means his innovation in Torah, just as the Talmud tells us that Rabbi Akiva taught a law that Moshe didn't know. And it means that no one can do another person's mitzvah, his or her spiritual purpose in the world.

Every person has a unique physical and spiritual mission in the world that only he or she can do and when we do it we refine the  world, making it into a home for Hashem, and that is our part in bringing Moshiach. May he come soon.

To Be Or To Do? That Is The Question

The Rebbe giving me a dollar (1990) 

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Gimmel Tamuz, the 3rd of Tamuz, is the Rebbe's day. You may ask, "how can I connect to the Rebbe?" I will tell you. 

There are two ways to be connected with the Rebbe, the first way is by learning his teachings. The more you do, the more you understand who he is, and the more you connect to him on a personal level. 

The second way is by doing what he wants. When you do what he wants, you become an extension of him, and in a way, for the moment, you are him, and you can't get much closer than that. 

I merited to grow up by the Rebbe, it was easy to recognize that he was the leader of the Jewish People. 

Since I was a young yeshiva student, I've felt that the greatest accomplishment was to do what the Rebbe wants. 

However, There was a competing need, the need to be in the presence of the Rebbe. Which fostered a deep and meaningful connection with the leader of the generation, and was also an amazing experience. 

The dilemma we had was, which is more important, to be in the Rebbe's presence, or to do his work? 

Though I was in his presence on many occasions, from the age of 16, whenever I had to choose, between doing the Rebbe's work, and being in his presence, doing his work always won out. I felt that being by the Rebbe, was for me, while doing his work, was for him. 

It seemed clear, That to be the Rebbe's soldier, accomplishing what he wanted, was by far more important. 

Gimmel Tammuz, 26 years ago, some were shattered, broken, and it took them some time to pick up the pieces, and figure out what to do next. Until that point, for them, being in the Rebbe's presence was everything. What now?

For me it was sad, but It didn't break me. It was clear. Just continue to do what the Rebbe wants. 

Ultimately, I got the best of both. Being close on hundreds of occasions, and doing the Rebbe's work. 

When I was close I felt that he was proud of me, I was his man, his soldier. 

Becoming his shliach, his emissary was just the next step, because in many ways I was already his emissary. 

The Rebbe is the Moshe of our generation. Hashem speaks through him. His mission is Hashem's mission. Doing the Rebbe's mission is doing Hashem's mission. Then, You are one with the Rebbe, one with Hashem. Now that's close. 

What the Rebbe wanted most is that Moshiach should come. And he believed that we can do it. By adding in Torah study and the performance of mitzvahs,, especially the mitzvah of ahavas Yisrael, loving our fellow Jew, we will bring Moshiach. 

What is there left to do? Just a little. In your home, at work or wherever you are. Do an extra mitzvah, and have a positive influence on another, that he or she should also do a mitzvah. 

This way we will accomplish the mission. We will bring Moshiach and be once again in the Rebbe's presence. May it happen soon. 

A True Leader Can't Have His Head In The Clouds

Print         Shelach
In this week's parsha, Shelach, Moshe sends spies into Canaan, and it says that "He called Hosheah the son of Nuun, Yehoshua," Moshe changed his name. On this verse the Talmud tells us that he prayed for Yehoshua, "G-d should save you from the advice of the spies."

The spies were all righteous at the time, otherwise Moshe wouldn't have sent them. It begs the question. Why did he feel the need to pray for Yehoshua, "G-d should save you from the advice of the spies."? And if he had a feeling that something bad was going to happen, why did he only pray for Yehoshua, why not pray for all of the spies?

Love for your fellow is one of the greatest Mitzvos, and it is the foundation of all the Mitzvos, as the Talmud Yerushalmi tells us that Rabbi Akiva said, "this is a great rule of the Torah."

About the love for your fellow, the Talmud tells us a story that convert came before Shamai and said, "teach me the whole Torah (while standing) on one foot." Shamai chased him out with a measuring stick. Then he came before Hillel said the same thing, "teach me the whole Torah (while standing) on one foot." Hillel said, "What is hateful to you, don't do to your friend, everything else is an explanation."

We have to understand that because Hillel gave him this answer, it means that it is true, so why didn't Shamai respond the same way?

Shamai was a tzadik and commonly by tzadikim they are not of this world, they are here, but they are drawn to the above, and really don't want anything to do with this world. Therefore they are very strict and measured in the way they do everything, not wanting to partake in even the simplest pleasure. And they often don't understand why a person would want to work, do business or for that matter, have anything to do with this world other than serving Hashem. Shamai was very strict and measured, and didn't see why everyone else shouldn't be the same, he didn't see that the average person is not able to be like him, so strict and measured, that is symbolized by him chasing him out with a measuring stick. His students, Beis Shamai, were the same, they were tzadikim that didn't relate to the average person, that is why the law doesn't follow their ruling in most cases.

Hillel, on the other hand, was the leader of his generation and the leader of a generation has to relate to the average person. The same is with his students, Beis Hillel, they were also tzadikim, but they were able to relate to the average person, that is why the law follows their ruling in most cases.

The Zohar tells us that three tzadikim were in a generation that were not up to par, Noach, Avraham and Moshe.

Noach didn't go out to the people of his generation to teach them the right way, only when they came to him and asked him why he is building the ark, did he tell them that Hashem was going to send a flood to destroy them, because they are wicked and perhaps they should change their ways.

Avraham went out to the people of his generation and taught them about Hashem, but he was only interested in turning them into tzadikim, otherwise they weren't good enough. As we see how he pleaded with Hashem to save Sodom and Amora, " perhaps there are ten tzadikim," otherwise they weren't worth saving.

Moshe, on the other hand, was the first faithful shepherd of the Jewish people, and he lead the generation of the desert, whom he took out of Egypt and when they did the sin of the golden calf, he asked for everyone to be forgiven, and if not, "erase me from your book." And the Midrash tells us that one of the reasons that he didn't enter the Holy Land is so he would remain with his generation, of which Rabbi Akiva, the great lover of the Jewish people, said, "the generation of the desert has no portion in the world to come," Moshe stayed with them so that he could fight for them to receive a portion in the world to come. He was a faithful shepherd to the end and he still is.

The spies were tzadikim, they were above, strict and measured, they didn't want to deal with the physical world. When they saw the land they realized that in order to succeed in this land, they would have to plow, sow, reap and harvest. They couldn't understand why anyone would want to do that when they could live in the utopia that they had in the desert, where they had manna from heaven to eat, water from the well of Miriam to drink, their clothes grew with them and were kept clean automatically and they could serve Hashem without worry. That is what they wanted, they couldn't relate to the average person.

Moshe knew that Yehoshua was going to be the next leader of the Jewish people, he couldn't be like the other spies, he had to relate to the people of his generation and he had to lead them with their mission in mind that they should make a home for Hashem in the physical world. How can they do that if not by engaging in the physical world, plowing, sowing, reaping, and harvesting, to name a few. So that is why he prayed for Yehoshua and not the others, because he had to be more than the other tzadikim, he had to be the leader of a generation, he had to feel the needs of the people and the mission they have to accomplish.

The lesson here is clear, we should be like Beis Hillel, feel the needs of our brothers and sisters, and step up the mitzvah of loving your fellow, especially now when Moshiach is almost here. We can bring it ever closer, especially through this mitzvah. May he come soon. 

Dedicated in honor of the Rebbe, whose yortziet is this coming week. A true leader of our generation, a faithful shepherd. 

Harmony

Print           Bahaloscha

Chapter 2 Mishnah 1. Rebbe [Rabbi Yehuda HaNassi] would say: Which is the straight path for the man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind... 

What does he mean by asking, "Which is the right path for the man to choose for himself?" Isn't there a clear verse that teaches us the proper way to act is the Torah way, "straight are the ways of Hashem," Isn't that clear enough? We must conclude that within Torah there is a straight path that is beyond the letter of the law and that needs clarifying. 

Then he answers, "Whatever is harmonious for the one who does it," This sounds like do whatever you feel is right. Is everyone in a position to be the arbitrator of right and wrong? Isn't that anarchy? "And harmonious for mankind." This sounds like unprincipled leadership. Take a poll of what the people want and base your judgment on that. What if they want what is bad in the eyes of Hashem, which is commonly the case. 

How does this connect to the one who says it, Rabbi Yehuda HaNassi? 

"Whatever is harmonious for the one who does it," doesn't mean that you should do whatever you feel like doing, rather it means that you should work on yourself to be a better person, to do what is best for you, the Torah way. And "harmonious for mankind..." means the work that you do with others, what is best for them, acts of kindness. 

These are usually mutually exclusive things, either you like to work on yourself or you like to work with others. What Rabbi Yehuda HaNassi is asking us to do, is to have a good mix of both in our daily lives. You can do both, and you can find satisfaction and fulfillment in both areas. 

This specifically pertains to Rabbi Yehuda HaNassi, because he was a Nassi, not only that but it was part of his essence, that was what he was called, Rabbi Yehuda HaNassi. A Nassi is the leader of the Jewish people and as the Nassi he was in the unique position to mesh them both, to be concerned with the needs of others, the people of his generation and at the same time, he had to work for his own good. On the other hand, a regular person doesn't have to be concerned so much with both, he can focus mostly on one. 

Rabbi Yehuda Hanasi was a Shepherd of the Jewish people and he wanted that each and every one of us to have the two simultaneously, to be there for others and at the same time, work on ourselves. 

The word tiferes here is translated as harmony, but it can also mean beauty. Avraham's attribute was chessed, kindness, Yitzchak's was gevurah, strength, Yaakov is tiferes, and every  Nassi has a little bit of Yaakov in them. 

Harmony is when you have two or more things working together simultaneously, and that is beautiful. When two people sing and they sound good together, it's beautiful. Beauty is the same, beauty is the meshing of soft and sharp features, if one has only sharp features it's not beautiful, and the same is with only soft features. When someone has both and they work together well, it's beautiful. 

Tiferes is when you are able to mesh chesed and gevurah in perfect harmony. 

That is what Rabbi Yehuda Hanasi is asking of us, to mesh doing for others and working on ourselves in perfect harmony. 

This is truly the perfect mix, because you are working on yourself and giving to the world, to others. And if we do that, we will surely merit the coming of Moshiach. May he come soon. 

Lessons From The Sota II

Print        Nasso

This week's parsha, Nasso, tells us the laws of the Sota. If a husband has a feeling of jealousy, and says to his wife, "do not seclude yourself (hide) with that man." And then it continues with the details of what happens if in fact she was alone with that man. 

Aside from the simple meaning of the passage, that it is talking about a husband and wife, on a deeper level, it is talking about the relationship between Hashem and the Jewish people, He is, so to speak, the husband and every one of us, is the wife. 

On Mount Sinai, He said, "You should not have any gods before Me," that was His statement of warning to us. In a way He is saying, "do not seclude yourself (hide) with that man." 

We have to ask: How is it possible to hide from Hashem? He is everywhere, as the Zohar says, "There is no place that is void of Him," and as Hashem says, "If a man hides in hidden places, will I not see him?" So how is it possible to be hidden from Him? 

The answer is, that Hashem says about a person with an inflated ego, "he and I can't dwell in the same place." In a way the big shot is hiding himself from Hashem. It is only that way, because Hashem wants it to be that way, He really doesn't like a big ego. It is as if He is not there. 

As the Baal Shem Tov interprets the verse as a statement, "If a man hides in hidden places, and (he is an) I, I will not see him" 

The Talmud says, "A husband who took back his jealous statement, his statement is void." This only works if she hadn't secluded herself with the man prior to the husband taking back his statement. If however she has already secluded herself, it isn't in his power to take it back any more. 

The Talmud Yerushalmi says that he can still take it back, even if she had been secluded. "As long as the Megillah has not been erased." This was the end of the process that the Sota went through. They would write the passage of the Sota on parchment, which was called the Megillah, it would be erased in water, and then the Sota would drink it. 

There seems to be a difference of opinion between the Talmud Bavli and the Talmud Yerushalmi. How can we reconcile the two? 

The Rogechover answers this dilemma. He says that the Yerushalmi is talking about a specific case, when the seclusion would normally be appropriate, and it is only inappropriate because of the husband's jealous statement. For example, if he said, "I don't want you to be alone with your father," which is normally allowed. 

Since it is only based on his own words, he could take it back at any time. 

The truth is that Hashem really sees everything and there is no hiding from Him. The only reason we are able to be hidden from Him, is because Hashem chose it is to be that way. "Every big ego is disgusting to Hashem," and "he and I can't dwell in the same place." 

Since Hashem imposed this on Himself, He can always change His mind and take it back, even after the so called seclusion. 

In the case of the Sota, she goes through a process that ends with erasing of the Megillah. They erased the ink from the parchment in water. This is only possible with parchment and ink or the like, because they are two entities that are attached, so they can be separated. However if the words are engraved then there is no erasing them. 

When one studies Torah in a way that it is engraved into the person, then although he secluded himself from Hashem, by having a big ego, when he finds humility, he will immediately be forgiven, he doesn't have to go through a process, because it can't be erased. However when he studies Torah in the way of ink on parchment, then as in the Sota's case, she had to offer a sacrifice of barley, which is animal fodder and a very small amount, which is considered a poor person's offering. So too, does the one who has a big ego has to realize that he is acting like an animal, that only thinks of himself and is poor, as poor in judgement. 

And when he goes through this process, he doesn't remain the same, but becomes much better than before, as the Sota was healed, even if she wasn't able to have children, she now was able to have children. 

May we merit to come closer to Hashem and see a miraculous healing for all of us. And may we meet the coming of Moshiach. May he come soon. 

Dedicated in honor of our son Mendel, who celebrated his birthday this week, may Hashem give you an amazing year, Mommy and I are so proud of you. 

Torah Is True Fusion

Print         Shavouth

When the Torah tells us about the giving of the Torah it begins, "In the third month from when the Children of Israel came out of Egypt, they came to the Sinai desert." And the Talmud tells us about the giving of the Torah, "Three lights (Torah, Nevi'im and Kesuvim), to a triple nation (Kohen, Levi and Yisrael), in the third month." 

Why specifically the third month? Isn't the purpose of Torah to draw down that Hashem is one? In Torah unity is the most important thing, one not three. Why specifically three? 

When all alone and there is nothing to challenge the unity, you don't know if it is true unity, if it will stand up to the test of time. The only way you could know if it is true unity is if it has been challenged. 

When the unity is challenged by a negative force, there are two ways of upholding the unity, you can totally ignore or negate the opposition to the unity, or you can harness the negative force, until it itself becomes a positive force upholding the unity. 

As far as true unity is concerned, the second way, in which the challenging force becomes a uniting factor is far superior, because it becomes part of the unity, and it shows that the unity is a true one. 

This will help us understand why specifically the third month. The first three months are Nissan, Iyar and Sivan. 

In Nissan there was the exodus from Egypt, full of miracles, it was so overwhelming that there was only Hashem, perfect unity, but there was nothing to challenge the unity. 

Then came the month of Iyar, which was the challenge, because in the month of Iyar the whole month they counted sefira, which is working on the body and animal soul to become in sync with the neshama, and with Hashem. The body and animal soul are selfish by nature, they only want what will give them pleasure, they aren't interested in Hashem and the Torah, but we can train and harness them until they become a uniting factor. 

Sivan is the month we received the Torah, Hashem came down on Mount Sinai, there was the fusion of the physical world and G-dliness, we got the ability to permeate the physical world with G-dliness. So the third month, Sivan, is the essence of unity, true unity. 

As Tanya teaches us that the difference between Torah and Mitzvos. 

When you do a mitzvah, you become a chariot to Hashem, just as a chariot has no will of its own and goes wherever its master wishes for it to go, so too, when you do a mitzvah, you have no will of your own, you are just doing Hashem's will. 

Mitzvos are connected to the month of Iyar, because Mitzvos are done with the body and with the physical and all the days of the month are connected with Sefiras HaOmer, when we work on ourselves to become more of a chariot to Hashem. 

And this perhaps is why Iyar is an acronym for Avraham, Yitzchak, Yaakov and Rachel, in Kabbalah they are the legs of the Divine Chariot. 

However a chariot although it connects you with Hashem, it doesn't make you one with Him, you are only, so to speak, attached. 

On the other hand, Torah is the wisdom and will of Hashem, and the wisdom and will of Hashem is actually Him. When you study a part of Torah and know it well in all its details, you totally envelope Hashem with your mind and at the same time you are in the Torah you have learned, because you are into the subject, you are surrounded by Hashem. In other words, you are truly one with Him, it is the only totally true unity, total fusion of above and below, G-dliness and the mundane. 

Now we understand why the Torah was specifically given in the third month, and why Torah is connected to the number three, because then you experience the highest form of unity, Hashem is one in everyone and everything. 

Each and every one of us should take the time to learn Torah as much as we can and even more. If we do, we will surely merit the coming of Moshiach, when "the whole world will be filled with the knowledge of Hashem, like the water covers the sea." Total fusion. May it happen soon.  

Fill The World With The Light Of Torah

Print       Bamidbar
Chapter 6 Mishnah 1: The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning):

Rabbi Meir would say: Whoever studies Torah for Torah's sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone. He is called friend, beloved, lover of G‑d, lover of humanity, rejoicer of G‑d, rejoicer of humanity. The Torah enclothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated (Proverbs 8:14): "Mine are counsel and wisdom, I am understanding, mine is power." The Torah grants him sovereignty, dominion, and jurisprudence. The Torah's secrets are revealed to him, and he becomes as an ever-increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations. 

This chapter of Pirkei Avos is called Kinyan Torah, Acquiring Torah. It is not part of the Mishnah that was compiled and canonized by Rabbi Yehuda Hanasi, it is Beraisa, which was taught outside of Rabbi Yehuda Hanasi's Academy. And because it was accepted by the Jewish people, it is considered part of Pirkei Avos and holds the weight of Mishnah. 

This chapter is always read on the Shabbos before Shavuoth. Why was it set up in a way that on the first five Shabbosim between Pesach and Shavuoth we read Mishnah and on the Shabbos before Shavuoth we read Beraisa? 

Torah has two extremes. On one hand, it is the wisdom and will of Hashem, on the other hand, it comes down into the physical world and touches even the most mundane parts of our lives. And it remains in its perfection even when it comes down into the lowest possible place. 

Beraisa, is what was taught outside of Rabbi Yehuda Hanasi's Academy, it was taught by the same people as the Mishnah and at the same time, therefore it is considered the same as Mishnah. Because it is "outside," it permeates the "outside," the lowest possible place. 

With every generation we become more and more "outside," the darkness of the world becomes greater and greater, lower and lower levels are revealed and we can permeate them with the light of Torah. 

Every one of us has a part in Torah, the greatest to those who feel that they are "outside" G-d forbid. We all have to know that we have the power to make a difference in the world, fill it with the light of Torah and make a home for Hashem in the lowest possible place. And by doing this you fulfill Hashem's deepest desire. And this is by definition the time of Moshiach, when the whole world will be filled with the light of Torah, the light of Hashem. 

This is what Shavuoth is all about, the giving of the Torah from above to this lowly world, and the mission was given to us to fill the world with the light of Torah, even in the lowest levels. 

And that is why we specifically read Beraisa before Shavuoth. One of the reasons that we read Pirkei Avos between Pesach and Shavuoth is to prepare for receiving the Torah on Shavuoth. The essence of receiving the Torah is to take it "outside," to the lowest possible place. And if we do that, we will surely merit the coming of Mashiach. May he come soon. 

Dedicated to our daughter Mussie, who celebrates her birthday this week. May you have the best year. 

The Biggest Change Is Done By The Lowest

Print      Acharei        Kedoshim 
Chapter 3 Mishnah 1. Akavia the son of Mahalalel would say: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting. From where you came—from a putrid drop; where you are going—to a place of dust, maggots and worms; and before whom you are destined to give a judgement and accounting—before the supreme King of Kings, the Holy One, blessed be He. 

Why does the Tanna of the Mishnah split it into three statements, it seems to be so much extra? He could have simply said: 

Reflect upon that you are from a putrid drop; you are going to a place of dust, maggots and worms; and you are destined to give a judgement and accounting before the supreme King of Kings, the Holy One, blessed be He, and you will not come to the hands of a transgression. 

There must be something more going on here, because a Tanna doesn't say anything extra. 

The Tanna is trying to stop us from transgressing, so what does "the hands of transgression" mean? 

Another question. Usually it is more effective to be positive and to give positive reinforcement, but this Mishnah sounds negative. Wouldn't it be more effective to be positive? For example, to say that you have a neshama that comes from under Hashem's throne of glory and if you do what is right, you will be going to a place that is much higher, to be closer to Him. Why so negative? 

In Pirkei Avos it is common for a Tanna to say three things and here too Akavia the son of Mahalalel says three things. He is talking to three different people, the tzadik (righteous), the beinuni (one who struggles but has no sin) and the rasha (one who has sin). 

To the tzadik, who is totally righteous, he says, ”Reflect upon three things and you will not come to the hands of transgression." Referring to the famous three things that Rabbi Shimon the Righteous would say, "The world stands on three things: Torah, the service of G‑d, and deeds of kindness." He just has to be reminded. 

And now we will understand why it says, "from the hands of transgression," because a tzadik is not capable of doing a transgression, only possibly something that is akin to a transgression, that is what "the hands of transgression," means. 

To the beinoni, who has a struggle with his body and evil inclination but he overcomes them and has no sin. To him he says something positive, "Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting." Meaning from under Hashem's throne of glory and to even higher than that. Because he doesn't need harsh words. 

To the rasha, who succumbs to his body and evil inclination, and from time to time sins. To him he speaks harshly, ”From where you came—from a putrid drop; where you are going—to a place of dust, maggots and worms; and before whom you are destined to give a judgement and accounting—before the supreme King of Kings, the Holy One, blessed be He." But it is also positive because it comes after the positive words to the beinoni, as if to say, if you are motivated by the positive, you have the positive, and if not, you have the harsh. 

To take it to a deeper level. The tzadik and the beinoni don't have anything to do with the physical world, the tzadik because of his nature, he is higher than the physical and the beinoni because he overcomes the physical world. The only one who has anything to do with the physical world is the one who sins, therefore he can have the biggest effect on the world. Every time he has a victory over his body and evil inclination, and every time he does teshuva he is truly changing the world, and making it into a home for Hashem. And that is hinted in the lowly physical nature of the words to the one who sins, they are the lowest, signifying that only he or she can take the lowest and make it into a home for Hashem. 

Most of us are not tzadikim or even beinonim, so we are in the unique position to make the biggest difference. We can  fulfill the deepest wish of Hashem, to bring Moshiach, through making a home for Hashem in the lowest possible place. May it happen soon.

In memory of my niece Sarah Rivka Chanowitz OBM, daughter of rabbi Yisrael and my sister Chanie, may her memory be a blessing to them, and to all of Israel. 

This is what I wrote for her first yortziet. 

My Niece Sarah Rivka 

Truth is told, I didn't get to spend enough time with my niece Sarah Rivka, because I was away but I will tell you what I remember. 

I remember that she had a smile that would light up the room, and that she had a tender soul. I wish I was around more, because I gained from every interaction with her. 

She suffered so much, and yet she had so much love in her heart and you were able to see it in her eyes. 

She had the name of our first two Imahos, Sarah and Rivka. About both the Torah says that they were beautiful, and about both it says that they brought blessing to their homes. 

Sarah means regal, as a princess, and Rivka is powerful, as it means a bunch of strong animals harnessed together, which is very powerful. And these are the traits of Jewish girls and women, inner strength which is so powerful, and beauty that comes from the inside out, regal, because they are daughters of Hashem, and they bring blessing to their homes. 


And this is what I want every Jewish girl and woman to do for Sarah Rivka, to be true to yourself, and let your essence shine forth, strength, beauty and regality, and that will bring blessing to your homes, it will effect everyone in your home and they will begin to shine. From there your blessing will shine on to the whole world, and that will bring Moshiach, which we are waiting for. May he come soon. 

Pirkei Avos

This page has all the articles I have on Pirkei Avos. With Hashem's help I will be adding to it in the weeks between Pesach and Shavuoth and during the summer. 

Introduction to Pirkei Avos 

Why Is It Called Pirkei Avos?
Pirkei Avos: Microcosm of the Torah 
Why do we say Kol Yisrael before Pirkei Avos?
More reasons for saying Kol Yisrael before Pirkei Avos
Why Is Pirkei Avos In The Middle Of The Mishnah? A Lesson In Relationships. Where You Are Matters 

Chapter 1 

Mishnah 1: How To Learn Torah

Chapter 2 

Chapter 3 

Chapter 4 

Chapter 5 

Chapter 6  

Acharon Shel Pesach Haftora Part II: The Ingathering Of The Exile

Print        Part 1          More On Shevii and Acharon Shel Pesach

In the Haftora of Acharon Shel Pesach it tells about the ingathering of the Jewish people in the time of Moshiach, "And it shall come to pass bayom hahu (on that day), that G‑d shall set His hand again the second time liknos (to acquire) the remnant of His people, that shall be left, from Assyria, and from Egypt, from Patros, and from Kush, and from Elam, and from Shinar, and from Chamas, and from the islands of the sea." 

Bayom hahu means on that day, this phrase is repeated several times in the Haftora, it refers to the day that Moshiach will come. However, if you look at the word hahu, the prefix ha means the, meaning that the thing that you are referring to is revealed and known, the house, the president, the Torah, etc. etc., hu, on the other hand, means he or it, which denotes something hidden. How can hidden and revealed be in the same word? 

In Chassidic thought it is explained that bayom hahu means, that on the day that Moshiach comes, what was hidden from us, will be revealed. 

The verse continues, "G-d shall set His hand again the second time liknos (to acquire) the remnant of His people." What is the meaning of, "the second time"? When was the first time? The commentaries tell us that the first time was the Exodus from Egypt. Why not the other times we were freed from exile, like from the Babylonian exile, from which we returned to Israel and rebuilt the Temple? The commentaries tell us that all the other times we were freed from exile it wasn't complete, because all of the Jewish people didn't return, and we remained under the sovereignty of another nation. But this leaves us with a question. Why remind us of the Exodus altogether, it could have simply said that Hashem would acquire the remnant of His people? 

Another question. Why does it use the term "liknos (to acquire)," to mean that He would gather us? 

To acquire something means that it is not a new creation, rather that it is something that already exists and you are taking possession of it. In general, there are two kinds of acquisitions, you can acquire the products that an item will produce, or you can acquire the item itself. When it comes to acquiring the product, there are two opinions as to whether it is considered a true acquisition or not. When it comes to acquiring the item, everyone agrees that it is a true acquisition. 

In our verse it has to be talking about something that everyone agrees is a true acquisition, so it must be talking about an acquisition of the item itself. 

On a deeper level, the acquisition of the product is the service of the average Jew, which is most of us, to Hashem. We produce Torah, mitzvos and good deeds, taking from the mundane physical world and raising it up to Hashem, making it holy, but we constantly struggle with our bodies, fighting its urges and desires. We have acquired the products, but we haven't been able to acquire the item, the body isn't in our total control. On the other hand, a Tzadik is in complete control of his body, he has acquired the item itself. 

Every one of us can strive to be the optimal average Jew, which the Tanya calls beinuni, who constantly struggles with his body, but has no sins because he bends the will of the body to follow Hashem's will. But not everyone is cut out to be a Tzadik. 

And that is the unique thing about the future redemption, that it will be like the Exodus from Egypt. All the other redemptions weren't complete, they couldn't be called a true acquisition. However, the Exodus from Egypt was complete in that it ended with the giving of the Torah, at which time all "their impure ways ended." The same will be when Moshiach comes, Hashem says, "I will remove the impure spirit from the land," all evil will cease to exist. Like the Exodus, the future redemption will be complete, the Exodus being first, making the future redemption second. 

May we merit to be part of the ingathering of our people soon, with the complete redemption, just as we were redeemed from Egypt, a true acquisition of our bodies, as the verse says, "Your nation are all Tzadikim, they will inherit the land forever." 

And as our verse continues with a bunch of places where Hashem will gather us from and concludes, "And from the islands of the sea." This includes the Americas and Australia. May it happen soon.

Dedicated to our son Eli Chaim who celebrates his birthday on Acharon Shel Pesach. We are so proud of you, may Hashem give you a successful year.