Nachamu Nachamu

Audio Version

This week's Haftora is the first of seven consoling the Jewish people. After The Three Weeks of darkness and destruction, Hashem consoles us through his prophet Yishayahu (Isaiah), each week, the consoling gets more and more powerful.

This Shabbos is called Shabbos Nachamu, because the Haftora starts with Hashem's words to Yishayahu, "Nachamu nachamu ami," "Console console my nation."

Being that this is the first Haftora of consoling, shouldn't it begin with one Nachamu, a basic level of consoling, and add as we do in the coming weeks? What is the idea of Nachamu Nachamu, the double expression of consoling?

A double expression such as Nachamu Nachamu, means more than two, rather, it is an expression of multiple in quality and quantity. Not only is this consoling of greater intensity, but it is ongoing. And being that this is the first Nachamu of the seven Haftoras of consoling, it is this one that sets the standard for all subsequent expressions of consoling.

In a few weeks, we will read in the Haftora another double expression. As of now, Hashem is asking his prophets to console us, but there, He will take it to a new level, "It is I, I Who consoles you." This double "I," is Hashem saying, that it is coming from the deepest level of His essence. Even deeper than the giving of the Ten Commandments, which begins with only one "I," "I Am the Lord your G-d..." This is because when Moshiach comes and we will experience Hashem's consoling, the revelation will be even greater than the one at Mount Sinai, it will be Hashem's deepest essence.

It is true, with the devastation that befell our people during the Three Weeks, one would think, take it slow, first console a little, how can we handle so much? But being Jewish, we know, that we are always close to Hashem, and even in times of exile and darkness, He is one with us. Hashem is saying, "Nachamu Nachamu," you can handle the double Nachamu, with all its intensity.

This is especially relevant now, when we are so close to the coming of Moshiach, and the darkness is doubled. We must realize, that only our physical existence is in exile, however our spiritual essence is always free and one with Hashem. Soon we will see the fruit of our labor, a double Nachamu, as the physical will also be free, and it will experience Hashem's essence as well, as our Haftora says, "And Hashem's glory will be revealed, and all flesh together will see, that the mouth of G-d spoke."

My wife, Dina, asked me, "When every month you were losing more and more abilities, you just said, 'let's figure out how to deal with it,' how come it didn't seem to faze you?" I told her that I am just crazy. But the truth is, that I am certain, that Hashem is doing this to me for a good reason, and I feel like He has chosen me for a specific mission. I don't necessarily like being unable to do anything and I surely don't wish this on anyone, but if Hashem put me in this situation, I will use it to accomplish His mission. Soon this mission will end, and the bad situation will be unnecessary.

Same thing is true for all of us in this exile. Hashem chose us to accomplish His deepest desire. He put us here, in this dark exile, to accomplish this mission, because it is only here where it can be accomplished. Very soon, because of our efforts, the mission will be accomplished and we will reap the rewards. This exile will end and we will truly be consoled, forever, like the Haftora says, Nachamu Nachamu. May it happen soon.

Body and Soul

Audio Version

This week's parsha, Devarim, is always read right before Tisha B'Av, or on Tisha B'Av. The Haftora we read, is the third for The Three Weeks. The Haftora starts with the words Chazon Yishayahu (The vision of Isaiah), we therefore call this Shabbos, Shabbos Chazon.

The Haftora ends with "Zion (Tzion) will be redeemed with justice, and its captives (v'shaveha), with righteousness (b'tzedaka).

The question is, who or what is Tzion? And who is v'shaveha?

Some simply translate Tzion as Jerusalem and v'shaveha as the Jewish people.

Others translate Tzion as the Jewish people. But if so, who are v'shaveha? The answer is, that Tzion refers to Jews who study Torah and do the mitzvahs, and v'shaveha refers to Jews who are not involved in Torah and mitzvas. They are called v'shaveha, captives, because they have surrendered their will, to their bodies and animal souls. Tzion Jews are redeemed with justice, because they earned it. However, v'shaveha Jews are redeemed with Tzedaka, which is beyond the letter of the law, because otherwise they can't be redeemed.

And though we are told that in the end all Jews will repent, and immediately be redeemed. The fact that Hashem accepts our penitence, is a kindness (tzedaka) as well.

If I may, please allow me to take you to a deeper place.

As Jews, we know, that our bodies could be subjected to the exile, however, our Neshamas (G-dly souls) cannot. While the Neshama is sent into the body to influence the body, the animal soul and the physical world, being an actual part of Hashem, it is not effected by the dark exile. On the contrary, the darkness and the exile cause  the Neshama to bring out hidden strength, which was lying dormant, strengthening its connection with Hashem.

The body, on the other hand, is subject to the harsh conditions and darkness of the exile. It is Hashem Who put us in this great darkness, to transform the darkness into light.

While the Neshama is strengthened because the darkness, it doesn't effect the darkness. However, the body, through fulfilling Hashem's will in the exile, changes the darkness into light, and this light is greater than the light of the Neshama, it is Hashem's essence, Hashem's will, which is the greatest light possible.

This brings us, to yet a third explanation of our verse. Tzion, referring to our bodies and v'shaveha (here being translated as returnees) refers to our Neshamas.

The Neshama, which is not subject to the exile, rather, because being in the body, which is in exile, is merely in the wrong place and doesn't need redemption, all it needs is to return.

The body will be redeemed with justice, because it suffered in exile and did the work, it rightfully earned its redemption.

The Neshama, which did not suffer in exile, returns as a kindness, a Tzedaka. It did influence the body, and so it comes along, and receives the greatest revelation through the body, the body's reward for its physical work in the dark exile, the revelation of Hashem's essence.

Now we can understand the first words of the Haftora  "Chazon Yishayahu." Chazon means the vision, and the name Yishayahu comes from the word yeshua, which means redemption. Our Haftora is telling us, that specifically during times of darkness, which The Three Weeks and Tisha B'Av are symbolic of, is where you can accomplish the vision of the redemption.

We will experience this great revelation  with the coming of Moshiach. May he come soon.

Reversing The Effects Of The Three Weeks

Audio Version

This week's Haftora is the second Haftora of the three weeks, it is always read with parshas Maasei, or Matos Maasei.

Reading this week's Haftora, you can't help but feel Hashem's hurt and pain, because of us having forsaken him. "...What wrong did your forefathers find in Me, that they distanced themselves from Me, and went after futility..." And so it continues, until the end, where it brings verses from a later chapter that have a positive note.

The most hurt is felt in the verses, "Heavens be astonished by this... For my people have committed two evils: they have forsaken Me, the source of living waters, in order to dig for themselves cisterns, broken cisterns that cannot hold water."

Isn't forsaking Hashem the worst possible thing? Once you go there, it's over, why go any further? What is the idea of digging broken cisterns that is even worse and more hurtful than forsaking Hashem?  Finally, what positive lesson can we take from this?

Hashem loves us, and wants a relationship with us. Just like a married couple are intrinsically one, because they share one neshama. So to, we each have a holy neshama, that is actually a part of Hashem, and that makes us one with Hashem. Hashem gives him self to us by giving us his essence, "the source of living waters," the Torah.

After opening up Himself to us, what did we do? First, we forsook Him, and then we did something even more hurtful, we started digging for other waters.

This is the theme throughout the whole Haftora. After Hashem did concrete actions to prove that he is there for us, He took us out of Egypt, He took care of our every need in the desert, He brought us and gave us the Holy Land, He showed us miracles, daily, in the Beis Hamikdash, so we know that He is all powerful. Not only did we forsake Him, we put our effort, digging into idol worship, which is futile, like broken cisterns that don't hold water. Even if you bring your own water and pour it in to them, they lose that too. These false gods have no truth, and no ability to help you. What is worse they ruin  your ability to recognize that which is really true.

This is worse than forsaking Hashem. When one just forsakes, it is bad, but it is not ruining his ability to see real truth, and one day, when he will search, he will be able to recognize truth for what it is.

Today, idolatry is not our issue, rather it is when we put other knowledge before Torah knowledge. Over our three thousand years as a nation, the Torah, Hashem's knowledge, has been proven over and over again, to be true. Yet many give up Torah, and pursue other knowledges, for example, science, which is enjoyable, and necessary, but not a replacement for Torah. Science is only true until it is disproven, which is a daily occurrence. What is true today, is false tomorrow. When science is placed on a pedestal and worshipped as the whole truth, it is not only futile but it also ruins our view of Torah, the real truth.

Torah, Hashem's essence, is the source of living waters. It is not only truth, but it adds life. When Hashem is who you trust, and his Torah is your guide, you are on the true path. All other subjects are just that, subjects, and their validity is measured by your Torah perspective.

The lesson here, is to do the opposite of what Hashem's complaint is. We need to learn more Torah and deepen our understanding of Hashem, by taking our study to a deeper level, strengthening our essential intrinsic bond with Hashem. By each of us adding in Torah study, whether in quality or quantity, and by making it central to our lives, we reverse the effects of our nation's failures. We reverse the desolation of the Three Weeks, the destruction of our Holy Temple and reveal and experience the nature of our bond with Hashem.

May we experience all this soon, with the coming of Moshiach.

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.