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.