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.