From A Place of Darkness The Most Is Accomplished

This week's parsha, Pinchas, has two possible Haftoras.

Because we are in The Three Weeks, the darkest and saddest time on the Jewish calendar, when both our Temples were destroyed, and unimaginable suffering and tragedy befell our people, the Haftora we read, is more connected to the time, than the parsha.

This week's Haftora starts off telling us Yirmyahu's (Jeremiah's) lineage. "These are the  words of Yirmyahu son of Chilkiyahu of the Kohanim." It continues to tell us how he became a prophet. Hashem tells Yirmyahu "Before I formed you in the belly, I knew you, and before you emerged from the womb, I appointed you to be a prophet..." Yirmyahu says to Hashem "I don't know how to speak, for I am a youth." Hashem says, "Don't say 'I am a youth,' for wherever I will send you, you will go, and whatever I will command you, you will speak. Don't be afraid of them, for I Am with you to protect you..." "See I have appointed you today, over nations and over kingdoms, to uproot, to crush...,  to build and to plant."

Then, Hashem gives him the prophecy of the the devastation of Yehuda and tells Yirmyahu to warn the Jewish people.

The Haftora ends on a positive note. How Hashem remembers that we followed him in to the desert, trusting in Him. The idea being, that if we return to Hashem and His Torah, He will accept us with open arms.

The theme of the Haftora is supposed to be connected to the destructive nature of the time of the year. The prophecy of devastation and even Hashem remembering our goodness makes sense. But how does Yirmyahu's lineage and how he became a prophet, fit the theme of The Three Weeks?

It all starts to become clear when we take a closer look at who Yirmyahu was and the time he lived in.

Yirmyahu lived in a time of great darkness, when the Jewish people were at a spiritual low. He himself was taunted regularly because of his pedigree, as his great grandmother was Rachav a gentile woman who converted. It didn't matter that she was a great woman who helped the Jewish people in the conquest of the Holy Land. Yirmyahu had all the cards stacked against him, and yet, he effected change from his dark situation, which is the only true and everlasting change.

We've had many great prophets and leaders. Some effected the world from a place of light, like Moshe, with great miracles and revelation, with so much light, the Jewish people were taken by the greatness of the moment, of course they were good. But when the revelation ceased, they made a golden calf, the light effected them, but did not change them. However, Pinchas, like Yirmyahu, was coming from a place of darkness. He was also taunted because of his pedigree, as his mother was Yisro's (Jethro's) daughter, and was living at a low and dark time. But his actions caused the Jewish people to repent and change themselves. This kind of change is real and everlasting. Therefore his reward was an everlasting one, that he and all his descendants will be Kohanim.

It is from a place of darkness, that the Haftora opens up. First by his pedigree being exalted as Yirmyahu from the Kohanim, and then by telling us how he became a prophet.

The Three Weeks is the time of darkness, symbolic of our dark exile. Hashem is telling us how to approach times of darkness, and how specifically we, in this darkness, can bring true, everlasting change and light to the world.

The first thing you have to know is that you are worthy. You may think "who am I to make a difference, the whole world looks down at me?" To this Hashem answers, you are from Kohanim, you are holy and worthy.

The next thing is that we were hand picked by Hashem for this task. "Before I formed you in the belly, I knew you..."

Don't say "I am a youth," without the wherewithal to withstand the world's negative effects. You can do it, "Don't be afraid..., for I am with you."

This is the purpose of the exile, Hashem has spread us all over the world, he has appointed us "over nations and over kingdoms," to have a positive effect on our surroundings.

This is the message of The Three Weeks, that specifically from the darkness, we are able to do the most good.

Hashem wants us to effect the physical world, and our bodies, to serve him as well. One that says, "let me stay in my cocoon of light, of Torah and spirituality, and not deal with the physical," is making a mistake. It is the effect on the physical world and our physical nature, that Hashem wants most, and it is why Hashem put us in a physical world, to develop the world, from the bottom up, to be a dwelling place for Hashem's presence. Which is the everlasting reward we all yearn for, and will be experienced with the coming of Moshiach. May he come soon

How To Bring Protection And Redemption

Dear friends,

This week, Parshas Balak, I am extremely grateful to Hashem, as it marks the beginning of my third cycle of Dvar Torahs. I am grateful for being able to do it, and to all of you who read them. I am grateful for my wife Dina, who supports me and constantly pushes me to learn more and write these Dvar Torahs. I am grateful to add to your Shabbos table and Torah groups. I am grateful to be alive and to be making a difference. I am honored that you read it, by all the positive feedback and by your encouragement to continue.

Thank you,

Rabbi Yosef Yitzchak Hurwitz, AKA Yitzi 

___

In this week's parsha, Balak, we read how Balak and Balam schemed to curse the Jewish people. Hashem protected them, not allowing Balam to curse the Jews, instead, he blessed them. Balam goes on to prophecy the coming of Moshiach. It ends off on a low note, of indecency, and immodesty.

I am amazed by the brilliance of our sages to choose Haftoras, which encapsulate the theme of the parsha to a tee. Reading the Haftora, helps us understand the theme of the parsha.

At first glance, the Haftora mentions "Please remember what Balak king of Moab advised, and what Balam answered him..." But this is mentioned only as part of a larger picture, so it can't be the reason that this Haftora was chosen.

What are the essential themes of this parsha that the Haftora brings out? What specifically is this parsha, which has no mitzvahs, and Haftora asking us to do?

In the Haftora Micah prophecies about things that will happen with the coming of Moshiach. Then, he brings the complaint Hashem has to the Jewish people. "What have I done for you... I brought you up from Egypt... from a house of slavery I redeemed you... I sent before you Moshe, Aaron and Miriam... remember please what Balak advised and what Balam answered him... So you can know the righteous acts of Hashem..." And concludes with Micah saying Hashem doesn't care for grandiose gestures, rather, "He has told you... what is good and what Hashem demands of you, only, to do justice, to love loving-kindness and to walk modestly with Hashem."

The Haftora and parsha have two themes, gifts, which are intertwined, and the key to receive both.

First, that Hashem saves and protects us from those who wish to harm us. He took us out of Egypt, he saved us from Balak and Balam.

The second is, that Moshiach is coming.

They are intertwined because the coming of Moshiach is the final redemption, protection and salvation of the Jewish people. Being that Hashem's presence will be open to all, evil will cease to exist. Hence, salvation, redemption and protection will be unnecessary.

The key is found at the end of the parsha and Haftora.

In the parsha we see that it was our failure to keep our laws and modesty, that caused us to lose our protection.

The Haftora says this in a positive way. It gives us three rules to follow.

Do justice. Which means to keep Hashem's laws, mitzvahs, etc.

Love loving-kindness. In Torah language, love is not a feeling, it is an act. Here it means to do acts of loving-kindness.

To walk modestly with Hashem, which means to be aware of Hashem's presence. When you are aware of Hashem's presence, it is more than belief. Your relationship with Hashem has reached a point, where you know He is there, He is real to you. This changes the way you do things. The way you talk, act, dress and even think, become more refined, because Hashem is part of your reality.

These three things, are who we are, it is the definition of being Jewish. When we get away from our essential selves, we lose our protection, because Hashem wants to protect us, not someone else we are acting like.

Becoming who we are meant to be, taking on these three things, keeping Hashem's laws, doing acts of loving-kindness and making Hashem part of our reality, is the key to bringing Moshiach as prophesied in our parsha. May he come soon.

What We Are Made Of

In this week's parsha, Chukas, we read about the passing of Miriam, and the well of Miriam drying up. We read how the Jewish people were thirsty, Moshe hit the rock and water came out once again. We were so close to the Holy Land, but couldn't get in, Edom wouldn't allow us passage through their land. Then, Aaron's passing, the second war against Amalek, and finally we were forced to turn back and take the long way around the land of Edom.

Disheartened, they turned against Hashem and Moshe, "Why did you bring us up from Egypt to die in the desert..." Hashem sent snakes which bit them, and many died. Realizing that they were wrong, they asked for forgiveness, and that Moshe pray for them, which he did immediately. Hashem told Moshe to make a copper snake and put it on a staff. Anyone bitten, would look at the snake and live. This is followed by miracles and victories.

Even though life was getting more and more difficult for them, the expectation was that we remain loyal to Hashem and to Moshe.

Why is so much expected from us? Why did Moshe forgive them so quickly? What is the the idea of looking at the snake, that saved them?

The first lesson found here, is that we are different and special. We are The Chosen People for a reason, because Hashem sees the amazing qualities we have over all other nations of the world. The world sees that we are special as well, and they expect us to keep to higher standards. This is why when a Jew does something wrong, it is a bigger deal than when a non Jew does the same act. When our faith is tested over and over again, through struggles, suffering and letdowns, we have it in us to remain strong in our faith and belief. We know that Hashem is in control and that He knows what He is doing. We understand that every setback is really a stepping stone to something much better. We need to rise above in every situation, and when we don't, we let down Hashem, the world and worst of all ourselves.

The second lesson is that when we realize that we are wrong, we ask for forgiveness. And when we are asked for forgiveness sincerely, we should forgive immediately.

The copper snake was placed on a staff, so that you had to look up to it, and so, you were looking up to our Father in heaven. This is the key to being the special people we are, is that we are connected to Hashem and we realize that everything is from Him. When we realize that, the miracles and victories begin.

This parsha is the story of of our lives, the struggles, the suffering, the miracles and the victories. The main thing is to keep our focus on Hashem.

It is now over three years since my diagnosis and these ideas are some of the things that keep me going. First, I realize that I am not being punished, rather I have been placed in a unique position so I can accomplish the unique mission I have been charged with. Second, I have made it my way to ask forgiveness when I am wrong, or when I do something hurtful. It is hard, but it has saved me from heartache and aggravation and it has made life more pleasant for me and the people in my life. Third, and most important, recognizing that Hashem is in control, I don't have to obsess over what I am going through, He knows what He is doing, it is all from Him, and as long as the focus is on Hashem life is meaningful.

With all this said, it is time for Moshiach to come and for the suffering to end. May he come soon.

How Far Must Our Love Go

In this week's parsha, Korach, we read about the rebellion of Korach and his cohorts Dasan and Aviram. At one point, Hashem commanded Moshe "Speak to the congregation saying, 'withdraw from the dwellings of Korach, Dasan and Aviram.'" Then it says "And Moshe arose and went to Dasan and Aviram, and all the elders of Israel followed him." It continues, "And he spoke to the congregation..."

The Torah doesn't say anything extra. Why then does it say that Moshe arose, and that all the elders followed him? It could have just said that Moshe went to Dasan and Aviram. What moved the elders to follow him?

Rashi explains, "And Moshe arose" because he thought that Dasan and Aviram would show him respect, but they didn't.

This was already after Hashem gave the command to separate from Korach, Dasan and Aviram. At this point their fate was, so to speak, sealed. It was beyond the point of reconciliation and repentance. For that matter, going to talk to them, would be going against Hashem's command, to separate from them. And even more, Moshe was on a mission from Hashem to warn the people to separate themselves from Korach, Dasan and Aviram, it would be highly inappropriate for him to do anything before completing his mission.

Even though Dasan and Aviram's fate was sealed, and even though they acted brazenly against Moshe and were instigators of the rebellion, still Moshe, out of his great love for every Jew, sought to find a way to save Dasan and Aviram from their looming fate.

He couldn't go talk to them nor do anything that would interfere with his mission. This is why Moshe arose, meaning, he used his position and stature, as king and leader of the Jewish people in the hope that it would affect Dasan and Aviram to at least show respect, saving them from being swallowed by the earth.

This is also why the elders followed him, because Moshe was acting in the capacity of the king, and where the king goes, so do the elders. This added to the prestige of the event, but unfortunately it still didn't have the desired affect on the conspirators.

If Moshe found love in his heart to try and find ways to save these evil people, how much more so must we find ways to include Jewish people who are less knowledgeable in Torah, especially when it is no fault of their own.

We have many brothers and sisters who were not granted a proper Jewish education, for what ever reason. We must take a page of Moshe's play book and Moshe's love, and seek to find ways to include these Jews as well into the life of Torah which is an everlasting life.

More than anything else, it is our love of every Jew, that is the key to bringing Moshiach, which all Jews will experience together. May he come soon.

We Are Greater Than Angels

In this week's parsha, Shelach, we read about the spies that toured Israel, conspired against Moshe and Hashem, and gave a twisted report, aimed at getting the Jewish people to doubt that Moshe, or for that matter, Hashem, would be able to conquer the land of Israel.

One of the arguments they used was, "And there we saw the Nefilim, the children of a giant, from the Nefilim, and we were as grasshoppers..."

Who were these Nefilim? Why would the Jewish people even consider, that they would be too powerful for Hashem to conquer? Especially after all the miracles they witnessed. What lesson can we derive from here, with regards to the nature and the abilities of the Jewish people?

Rashi explains that the Nefilim we are referring to here are the descendants of Shamchazai and Azael, two angels that assumed material form and descended to earthin the days of Enosh (before the flood).

These angels came down with pure intentions, but their involvement in the physical world corrupted them so much so that they were involved in the beginnings of idol worship. Hence they are called Nefilim, fallen angels.

When the flood came and killed all the people, the children of the Nefilim survived.

The spies felt, that involvement in the physical, would take the Jewish people away from their spiritual focus. They would be better off staying in the desert, where they were free of all material pursuits and the difficulties of making a living. In the desert, all their needs were taken care of, and they were free to bask in spirituality. Entering the land meant having to work the land for food, the need to make a living, and other physical needs that will take them away from their spiritual focus.

This is what the spies meant with their argument, "we saw the Nefilim..." If these great angels, with pure intentions, fell so low, then we, who are like grasshoppers compared to them, don't stand a chance.

And if Hashem didn't destroy them with the flood, perhaps "some how" He won't be able to destroy them now. Even though this argument is foolish, it was enough to cast doubt.

The answer to this came from Joshua and Caleb. "If Hashem desires us, He will take us to this land... Hashem is with us, don't fear them."

First of all, we are different than these angels, because Hashem wants us. He wants us in the land, in the physical and it is there, where we are meant to accomplish our purpose.

Secondly, we are greater than angels, because Hashem is with us. Unlike angels, we have a Neshama, a Godly soul, that is actually a part of Hashem. While angels are spiritual beings, we are Godly beings, with the ability to fuse the physical world with spirituality and Godliness. We don't have to fear entering the mundane, physical world, we need to embrace it and uplift it to holiness. This is what Hashem created us for, we can do what no angel can, because we are greater than angels.

We need to recognize our abilities, and that we are special. This in itself gives us the strength to overcome so much, and fills us with a sense of obligation to the world. To keep to a higher standard, and to be Hashem's ambassadors to the world. To bring out the Godly essence of the world and uplift the world.

May we witness our accomplishments soon, with the coming of Moshiach.

Igniting Souls

In this week's parsha, Bahaloscha, we read about the Menorah. First it tells us how Aaron, the Kohen, should light the Menorah. "When you kindle (literally "raise") the lamps, the seven lights should be made to shine towards the center branch of the Menorah." Then it tells us how it was made. It had to be hammered out of one solid piece of gold.

The Torah already told us how the Menorah was made, what is the point repeating it here? It seems that this section of the Torah is coming to teach us about the lighting of the Menorah, how does its construction fit in?

The Menorah was an ornate candelabra, and though it was complicated to make it, the artisan was not permitted to weld it together from separate pieces, rather it had to be hammered from one piece of gold. Why? Because the Menorah symbolized the Jewish people. The seven branches symbolized seven different spiritual pathways of our souls. It had to be hammered from one piece, because though we have different pathways, our souls are one at its source.

When the Kohen lit the lamps of the Menorah, he was igniting the souls of the Jewish people. The Torah uses the word "raise" to mean kindle, to tell the Kohen that he is to kindle it until the flame rises on its own.

The problem is that while the Menorah is made of one piece, the different branches gives the opposite impression. It seems divided which is the opposite of its purpose.

The job of the Kohen was to complete the Menorah, by setting the wicks in a way that the flames faced the center branch, which tied the whole thing together. Now the Menorah, once again, gave the impression of unity and oneness. So it is the kindling of the the Menorah, that completed its construction.

Hashem tells us, that we will be to him, a kingdom of Kohanim, and a holy nation. Each of us has the ability to ignite the souls of the Jewish people. Here we are taught the right way to do it.

First, you have to know that we are essentially one at our core. Then, you have to recognize that every Jew has a unique pathway, and you're not to force him down your own. Your job is to ignite the others soul, with light and love, until the soul is burning bright on its own. Last but not least, it should be done in a way of unity, that he feels that he one with his people and that his people are one.

So many of us are broken, so many of us are in pain. Each of us are in need of uplifting, of our souls being ignited. This dark exile has gone on long enough. We need to be Kohanim for each other and lift each other up.

I have found, that there is nothing better and more important than lifting the spirit of another. It has become my favorite thing. Even from my bed, with only the use of my eyes, my heart and my smile, I try my best to lift the spirits of people. Every person has good and positive, and if you pay attention, you will see it. When you point out those qualities, you bring out who they are, you see how beautiful they are, and their spirit is lifted.

Lift the spirit of one person and you change the world for good. Here is how it works:

You have the ability to change the world, by having a positive impact on a another person. This person has family and friends, and they have families and friends, and so on. Your positive impact has a ripple effect. Make a positive difference in a person's life, and you will change the world.

Positive Lessons From The Sota

Dear friends,
Please forgive me, for not publishing last week. Here is the article for parshas Nasso. With Hashem's help, this week's will be out tomorrow.
Rabbi Yitzi
___

This week's parsha, Nasso, is always read just before or just after Shavuoth. This is a clear indication that there are lessons to be learned from here, for our national mission, which began on Shavuoth.

The parsha tells us the laws of the Sota, the Suspected Adulteress.

What lessons are we meant to learn from the Sota? What life changing possibilities are we to take from here?

In a way, we are the Sota. Let me explain.

When a husband is overtaken by a feeling of jealousy, and suspects his wife of straying... He then gives a warning... On Shavuoth, when we received the Ten Commandments, which is the marriage between Hashem and the Jewish people, He warned us, "Don't have other gods before me." Although most of us have not done something this extreme, we have done this on a more subtle level. As we live in this world, filled with pleasures, that we desire to be like them, or high society, and prevailing culture. We stray from who we are to experience things that pull us away from our relationship with Hashem.

After the warning, she does it again. As a nation, this has been our history over and over. Falling spiritually, despite the warnings.

He then brings her to the Temple, the holiest place. The Kohen writes a certain part of the Torah, our holiest writings, which contains Hashem's name, which is so holy, we may not erase it. However here Hashem instructs the Kohen to erase the writing with Hashem's name. Indicating how important the husband and wife relationship is to Hashem, He even allows His name to be erased to bring the couple back together. It is erased in the holiest water, taken from the Kiyor, which was made from the copper mirrors of women who used them to be close to their husbands in Egypt. In the water was earth, taken from the Mishkan, the holiest ground.

Then she drinks it. If she is indeed guilty this water will be bitter and fatal to her.

Because of this, the Kohen put her through a process that was exhausting, in the hope, that if she is indeed guilty, she would confess, and not have to drink the water and die. As a nation, we have experienced being thrown around from country to country, never resting too long on one spot.

If however, she maintains her innocence, the Kohen makes her take an oath that she did not defile herself, that if she did, she would die a horrible death because of the water, and that if she did not, the water will prove her innocence.

After administering the oath, he would erase the words into the water and she would drink it.

The Torah now tells us that if she was guilty, she would experience a horrible death. And if she is innocent the water will cleanse her of all suspicion, and even more, it will cause her to have better births.  Rashi explains, that if before her births were painful, now they would be relaxed...

When the Kohen administered the oath, he described in detail, what would happen if she was guilty. However, regarding if she was innocent, all it says, is that the water will cleanse her of suspicion, with no mention of the blessings of having better births. Only after she was proven innocent, does the Torah mention that, by the way, she will have better births. It is an outcome of drinking the water but not mentioned as part of the process.

This is similar to a Baal Teshuva, the one who returns to Hashem. We are taught that one who committed sins and then returned to Hashem wholeheartedly, his sins are turned into merits. Why? Because it was his sins that moved him to return. When he realized how far he has become, because of his transgressions, he became bitter. And this bitterness acted as a spring board, to his return. This doesn't work for someone who plans to sin and then return. You can't plan it. Only after a true return, does his transgressions turn to merits.

In some way each of us are the Baal Teshuva. We have an opportunity to get closer to Hashem, and when we do as a nation, He will forgive us, our past will be turned to merit, the bitter waters of this exile will turn sweet, and Moshiach will come, completing our national mission. May he come soon.