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. 

Chametz Vs. Matzah

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In parshas Bo it tells us the mitzvah of eating Matzah, "Seven days shall you eat Matzah." 

At the Seder there are three important things, Pesach (Pascal lamb) Matzah and Maror (bitter herbs). We offer lip service for the Pesach, because we can't do it. Matzah remains a biblical mitzvah to this day. And Maror is a rabbinical mitzvah now a days. 

There are two differences between chametz and Matzah. 

The first difference is in the way it acts. Chametz rises, it blows up, this is symbolic of a  big ego and Matzah remains flat, symbolic of the self nullification of the ego. And on Pesach the only Matzah we can use for the mitzvah of Matzah is egoless poor man's bread, which is made from only flour and water. 

The second difference is in the way it is spelled, they both have three letters, two of which are the same ( they both have a mem and a tzadik), but chametz has a ches at the beginning and Matzah has a hei at the end. 

ח ה

  Hei                   Ches 

The letters ches and hei are very similar, they both have a line on top, two legs coming down on the sides and they are open on the bottom, but the ches is totally sealed from three sides and the hei is open on the top of the left leg. 

The opening on the bottom means that it is easy to go down, to fall into doing what is wrong in the eyes of Hashem. 

And this is where the two differences come together. The person with the big ego, chametz, is stuck in the ches, the only way he can go is down. The person who is humble, Matzah, is not stuck, because the hei has an opening on the top, he has a way to go out and up, he has an opportunity to do teshuva. 

Even though the opening on top of the hei is small, our sages say that Hashem says, "Make me an opening like the eye of a needle and I will open up for you like the entrance of the Ulam," which was a huge doorway in the Temple. 

When a person is humble, he will realize that he did something wrong, and he will do teshuva, on the other hand, when someone has a big ego, he is always right and he could never find any fault in himself, just the opposite he convinces himself that everything he does is good if not great, and because of that he is stuck and he won't do teshuva. 

Even more. He finds arguments for his bad behavior and feels justified in doing them. 

For example the Mitzvah of tzedaka, which is a general Mitzvah and is inclusive of all mitzvos. 

He doesn't give tzedaka, because if Hashem wants them to have, why doesn't He give them? In his arrogance he thinks that he is better than the poor person. In his pompousness he asks, "If Hashem wants them to be poor, who am I to get in His way by giving them tzedaka?" 

On the other hand, a humble person makes a true calculation that he is no better than the other person, and he knows that Hashem wants him to give the other, so he gives. 

And even if he thinks that Hashem wants to punish the other for whatever reason, he knows that every Jewish person is a prince or princess of Hashem, and when a king punishes his children, he is happy when you show kindness to them. So he gives tzedaka. 

The same is with all other Mitzvahs. 

Not only all this, but if he can't find a way to make himself right, he makes excuses for himself. All of the reasons we are taught in Tanya, to find merit in other people and to excuse away their bad behavior, he finds in himself. And if all else fails, his self love covers over all his flaws. And so he never says I'm sorry and he doesn't do teshuva. He is stuck in the ches, and he has no way out other than down. That is chametz. 

The humble person doesn't make any of these excuses, he realizes that he is wrong, says I'm sorry and does teshuva. He is not stuck, he is in the hei, which has an opening to go up. That is Matzah. 

May we all take the attitude of Matzah, say I'm sorry and mend our relationships. See our wrong ways, do teshuva and become closer to Hashem. If we do this, we will be closer to our families, our people and Hashem. This will surely bring Moshiach closer and this dark and bitter exile to an end, and oh how we need it to end. May it happen soon. 

Keep On Fanning The Flames

Print        Tzav        Shabbos Haggadol          Pesach
In this week's parsha, Tzav, it says, "A constant fire should burn on the altar, it must not be extinguished." The Talmud Yerushalmi says, "Constant even on Shabbos, constant even in impurity." 

Every one of us is a small Temple and the service of the Temple happens inside every one of us spiritually. What is the service of keeping "A constant fire" in every one of us? Why does the Talmud Yerushalmi pick specifically these two things, Shabbos and impurity? And what lesson are we meant to take from this? 

The altar is the heart of a person and that is where we have to keep the fire burning towards G-dliness. 

Shabbos is our holy day, it is symbolic of one of the highest levels we can achieve. A person who reaches that level can make the mistake of thinking, "I have already reached such a great level, do I need to put in effort to keep the fire burning?" And he becomes complacent. It is to him that we say, "Constant even on Shabbos," You can never become complacent, you always have to put in the effort to keep the fire burning. 

On the other extreme, one who is far from holy, might think that he is, G-d forbid, too far gone. To him we say, "Constant even in impurity," don't look at your current state, don't let the fire go out. Keep fanning the flame of your G-dly fire, it should not be extinguished. And this will bring you to the positive side of "not be extinguished," as the Maggid of Mezritch taught us that the "not" the bad and the negative should "be extinguished." 

Wherever you are in your connection with Hashem, you should not give up and you should not get over confident in yourself, keep on working on your connection with Hashem. No matter where you are at, there is always a higher level of closeness you can attain. So keep on fanning the flame, don't let the fire go out, because then you are going nowhere and when you are going nowhere, you are not staying put, you are falling. 

The same is with relationships, especially with your spouse and children, don't think that it is too far gone, and don't get complacent, keep on working on it, because there is nothing more important. If you think that you are in a happy place, keep on fanning the flames, because it can always be better and closer. And when you become complacent, it starts to go downhill. 

With a blessing of good and deep relationships with your children, spouse and Hashem. 

In our current situation, we shouldn't give up hope, thinking that it won't get better, nor should we be over confident in ourselves and do things that are dangerous to ourselves or to others, keep on being careful to follow the advice of the experts. May Hashem bring this pandemic to an end, and give all that are sick, a complete recovery. May it happen soon.