vaeschanan

We spoke a bit about the mitzvah Ahavas Hashem, and we'll continue on this topic. The Torah clearly dictates that the "follow up" on our basic statement of Emunah is to express our Ahavas Hashem with mesirus nefesh. With your whole heart, even if He takes soul, and even if all your money is at risk. What is the connection between our philosophical belief that Hashem is One, and the acceptance of loss for His mitzvos? Wouldn't we have to accept that mesirus nefesh even if Hashem was not One? Secondly, why does this tenet of our belief flow into the mitzvah of Ahava specifically any more than Yirah? Thirdly, the Sifri goes into a lengthy discussion about  accepting yissurim - difficulties - here, which seems to say that it really plays a major role in the ikkrei emunah. How so?

We know that the origination of the words Shema Yisroel comes from the discussion that Yakov had with his sons before his death. When his ruach HaKodesh left him he was concerned that perhaps they did not merit the revelation of the "keitz". there are a few different quotes in the midrashim as to what he asked them. perhaps there is sin amongst you. Perhaps there is machlokes amongst you. Perhaps your hearts are "chaluk al HaMakom". Did Yakov think they believed in another Power? In avodah zarah? And how does their response of Hashem Echad dispel all of his concerns?

The Malbim shares an amazing insight. Our statement of Echad is in contrast to the common belief that good and bad can't come from the same source. When the nations experienced blessing and misfortune it led them to believe that there must be  "שתי רשויות" two Authorities. One that is loving and kind. The other is angry and punishing. Our concept of the One Infinite Being recognizes that even what seems like bad is really for the ultimate good. It's true, ממנו לא תצא רעות , but that does not lead us to assume that bad comes from another Source, rather even what seems bad is really good - as it all comes from One Source. One Authority. One G-d. This is why we accept to love Hashem - even in the face of losing what is most precious to us - our lives, family, and money. When we accept yissurim with the belief that gam zu l'tovah - it is the real life practical confirmation of our steadfast philosophical emunah in Echad.

This brings us to the next step. Part of this understanding of Echad is that there is NO OTHER AUTHORITY. Not another G-d, Power, or any other force in opposition. When a person has his own agenda that is not congruent with ratzon Hahsem, he is displaying another "authority". Of course philosophically the person only believes in One G-d. But as a person with his own interests and passions, he has his own opion and agenda that may sometimes "challenge" and be in opposition to Hashem's. This is what we call שתי רשויות! - Not that we believe in avodah zarah, but we feel that our opinion counts. That our interests or desires may sometimes override the halacha. THAT IS BELIEVING IN ANOTHER AUTHORITY! - YOURSELF!

Hashem Echad is a statement that commits our feelings, passion, desires, and interests, to the Ratzon of Hashem. We are subject to His will. Our own personality is "batel k'afra d'ara" to Hashem's word. Hashem is the only One with a "say in the matter". His "agenda" is the only agenda.

This was the concern of Yakov and his sons' response. Whether it is a sin, or a heart that is "chaluk" - has a another opinion or agenda, or even machlokes between people, all are creating divisiveness and separate authorities in the world that have their own agendas that are not batel to Hashem's will. The response of the sh'vatim was Hashem Echad. There are no agendas, personal opinions, or divisiveness. We are all subject to Hashem and His Will. Any of our own interests are batel and disregarded in respect to Hashem's. That is Echad.

This concept of subjugating ourselves to Hashem applies equally to subjugating our 'SELF" to other people. Our greatest leaders were humble not only to G-d, but to all of mankind as well. where there is a self promoting, self centered, capital I, there is Another Authority.

I was recently at the Vanderbilt Mansion in Newport RI and was amazed by a line I heard on the audio tour. It said the job of the servants was to be done while the servant remained "invisible". A complete selflessness to the point of servitude of another seemingly without any noticeable existence of self at all!

Rabeinu Yonah in Mishlei describes a Talmidei Chacham who does everything according to ratzon Hashem, as a lens that one one can see Hashem by looking through it. When a person's being is not clogged with his own agenda, he is a clear lens that makes Hashem and His ratzon apparent. The more "self"ish a person is, whether in regards to bein adam laMakom or bein adam l'chaveiro, he is establishing himself as Another Being with his own Authority. Libo chaluk al HaMakom.

Our job is to subjugate ourselves to Hashem's Will. Our own interests should be invisible if they are not congruent with Hashem's and the same with regards to others. In bes din shel ma'alah we are asked "Himlachta es chavercha?" As someone once should have properly said..... "Ask not what others can do for you ask what you can do for others."

vaeschanan

As we experienced the "potch" of the three weeks in the Haftorahs of mussar and 9 av itself, we are commanded in the Parsha of  Shabbos Nachamu to exercise the goal of all Mitzvos - Loving Hashem.

It is well known that the Rambam in Yad Hachazakah writes that the way to fulfill Ahavas Hashem is studying the marvels of nature and recognizing the Infinite Wisdom if its Creator. In Sefer HaMitzvos the Rambam gives two paths to Ahavas Hashem, Either studying nature of the depths of the Infinite Wisdom in the Torah.

Rashi seems to argue and say the only option is Torah. On the words והיו הדברים האלה, Rashi explains that this passuk is describing ומהו האהבה? What is love? והיו הדברים האלה... Through the words of Torah one recognizes Hashem and attaches himself to His ways.

R' Hai Gaon goes out of his way to clearly argue upon the Rambam's approach. He writes that although a person is filled with emotion, love, and awe when seeing the greatness contained in nature, and he wants to attach himself to its Creator, he still doesn't know WHO to attach to! R' Hai Gaon likens this to the beneficiary of the generous kindness and care of a wise loving king, but never has actually gotten to meet or know the King! So too, a person studying nature recognizes that there is a great, loving, and wise Creator, and he'd love to get to know and relate to Him, but without Torah we don't know who to relate to. Torah expresses Hashem's "personality" כביכול. It is Hasem's "interests, will, and "thoughts". Nature can help arouse our emotions, but only through Torah can we truly love Hashem.

As of Tu B'Av we have a specific mitzvah to add to our learning and to connect Day with Night by fusing them in bein Hashmashos with Torah. Regarding one who does not do so, says the Mishnah in Avos  - ודלא מוסיף יסף.

So I will extend my vort a bit. It is noted that although the general rule is that מצוות עשה are under the "umbrella" of ahavah, and לא תעשה are in the realm of Yirah, it seems strange that the mitzvah of ahavas Hashem is expressed by restraining from the 3 chamuros - Avodah zarah, giluy arayos, & shefichas damim - all of which are לא תעשה!

We see a simple but wonderful lesson here. Yes, while in general, refraining from לא תעשה requires at least some level of Yirah, it is possible and perhaps PREFERABLE, to also rise to the level of ahavah and refrain from transgressing an aveirah out of LOVE for Hashem! Every restraint of ours from something we'd like to do, can be done as "gift" of mesirus nefesh for Hashem out of love! Ahavas Hashem is not only its own mitzvah to feel love, but also it is a mitzvah to be incorporated into EVERY mitzvah we do & every aveirah we refrain from!

How much more of a positive attitude is experienced when one says to himself, "you know, I love this _______ but I want to give up that passion or interest for the Love of Hashem"! Chances are it is an approach that can be a lot more successful with our generation and its nisyonos.

May we all be zocheh to practice this approach and enjoy middah k'negged middah, a shower of Brachos and Love from Hashem.

SHLACH

• Shlach is the Parsha that introduces summer travel with 'TOURING' the land. SPIES, EYES, and the message of tzitzis.
• Angel of Death is made of eyes - because most of SIN comes from the eyes. Ayin Hora plays role in 99 out of 100 deaths.
• Don't stray after your eyes is one of the Constant 6. Lo Sachmod is the all-inclusive culmination of the Ten Commandments.
• Jealousy only exists when not recognizing "she'asah li kol tzarki" - B'shvili nivra ha'alom - I am my own universe with all I need. The poor villager barely notices the princess. A horse is upset at its reflection.
• Eyes are powerful in two ways. They demand strict judgement - Din - in the Heavenly Court, as opposed to Rachamim. They create a real metaphysical bond between the viewer and the scene he/she absorbs.
• Looking at a Rasha affects the viewer. Keeping eyes on a Tzaddik has a positive effect. Gazing can dangerously bond a man and woman.
• Yoseph is above ayin hora because he did not FEED his eyes from others. Some people TAKE with their eyes, others GIVE.
• We can use our eyes to notice not what others HAVE but what others NEED. Notice who needs 'gut shabbos'. (R' Shach) Notice the needs of someone who is lonely.
• Tzitzis have self contained knots close to oneself that teach contentment and strings that reach out to others. LOOK OUT TO others.
• If an evil eye is so powerful, and jealousy is so damaging, all the more so TOV AYIN - HU YIVORACH. A GIVING eye, a compassionate eye, smiling eyes, understanding eyes, will bring blessing to both the viewer and the recipient of those giving eyes

ChAP 21 EMOR - HOLY BROTHER

ChAP 21 EMOR - HOLY BROTHER

Achrei mos Kedoshim  and emor all share a common theme of Kedushah. The death of Nadav and Avihu is described as an example of בקרובי אקדש  - a sancitifation of Hashem's Name with those who were closest to him. Following this is a Parshah that is introduced with the mitzvah of קדושים תהיו, and Parshas Emor, which describes kedushas kehunah is actually home to the mitzvah of Kiddush Hashem.

The Parsha begins with ויאמר ה' which is a soft expression of speech and Hashem instructs Moshe – אמור ואמרת – to say to the Kohanim – again, using a soft expression - all the laws of Kehunah. This seems difficult to understand with the explanation of Rashi – להזהיר גדולים על הקטנים. How does the soft type of speech - אמור – serve as a warning to further encourage the קטנים?

We have a mitzvah of וקדשתו  - to sanctify the kohanim by offering them the first honors in beginning a meal, leading birchas hamazon, and the prominent first Aliyah when the Torah is read. Is it not a bit strange that WE are making him holy? It is one thing to say we should honor or respect them, but why are we, the Yisraelim, charged with making him holy? If these "first rites" are acts of holiness they should be required of the kohein to do just like all his other special mitzvos! Why are WE sanctifying the kohein?

One last point to ponder is the fact that we seem to initially assume that Kiddush Hashem or chas v'shalom the opposite, is primarily in front of non-Jews. Yet the mitzvah is clearly presented as sanctifying Hashem בתוך בני ישראל! Surely it is a great mitzvah to impress the nations with the awesomeness of Hashem, but the actual mitzvah is בתוך בני ישראל.

We all just commemorated the story of R' Shimon Bar Yochai and its interesting to note that he was "exiled" three times. He first ran and hid in a bes medrash, then to the cave for a period of twelve years, and once again he returned to the cave for another year.

The Netziv in Ha'amek Davar explains that there are three steps in kedushah. First is Havdalah - separating ourselves from the goyim to stand as a holy nation living with a different set of duties and avodah. This is still in the realm of nature and humanity but distinctly separated for the better and thereby קדוש.

The second is taking an extra step of prishus and G-dliness to remove oneself from the mundane material world that surrounds him, and be elevated to more of a spiritual existence. This is really beyond simple nature and humanity.

The third is a Havdalah that is not discernable to the untrained eye. The second to last passuk in Kedoshim spells the word ואבדל with a missing letter – yud. The holy letter yud which represents spirituality is not noticed in this Havdalah. This is a level of kedushah in which AFTER the person has risen to the lofty world beyond, he is able to sanctify all of his human activities with a spirit of kedushah fulfilling the dictum כל מעשיך יהיו לשם שמים. While the first step of kedushah was a noticeable separation from the nations (and perhaps all נבל ברשות התורה as well – see Ramban), this step does not stand out as a separation at all.

An illustration of this lofty existence on earth can be told in the story of the Ropshitzer Gaon, who, in his older years, seemed to abruptly lose his ability to speak. He would motion and signal to those around him but did not speak a word. A beloved grandchild finally approached his zeideh and said "Zeideh it seems to me that you CAN speak but you choose not to. Please, tell me why?" After a long few moments of deep thought, the Ropshitzer answered, " מיום עמדי על דעתי I was careful with all my speech, so that every word that came out of my mouth was in some manner מייחד ייחודים – secretly unifying Hashem's Name on earth. Each word and sentence was chosen to have ראשי תיבות or סופי תיבות or gematrios etc. representing Hashem's Holy Names. Now I feel my mind has weakened and I no longer have the ability to choose my words so carefully and so it is better that I should not speak at all."

We are not on the level to live on such a sublime spiritual cloud fused seamlessly into our speech and activities. But we can – and must - bring the concept to our level so we can do what IS expected of us.

 

 

 

Firstly, we must know how to use absolute Havdalah. Recognizable separation is needed but also ONLY to be practiced to separate from goyim or people who are doing the wrong thing and sinning. Havdalah is not to be practiced around G-d fearing Jews. Perhaps that is the warning introduction of these three parshios with אחרי מות שני בני אהרן. They acted distinctly separate and on their own by bringing an אש זרה without consulting their Rav for direction and being too holy to find a suitable wife. When one involves himself in Kedushah he must cautious not to separate from the klall gadol baTorah of Ahavas Yisrael being included with achdus in the tzibbur.

Only then comes the mitzvah of Kedoshim Tehiyu – to separate from lowliness and from the base ways of the goyim and sinners. Not to be a נבל even ברשות התורה. When one is with a group of people that are doing the wrong thing and making bad decisions he must make a Havdalah – a clear act of separation from such people.

When one has achieved the basic level of kedushah he can elevate himself to go beyond that and involve himself in holy endeavors and G-dliness. With p'rishus from material affairs and an attachment to the heavenly spheres of avodas Hashem.

However the true mitzvah of Kiddush Hashem goes a step beyond that. It is to bring that kedushah down to earth in a manner that may not look so impressive or stand out, but will inspire others nonetheless. To be mekadesh shem shamayim בתוך בני ישראל! When someone is very noticeably holy and different from the masses, he is often too removed for the others to learn from. He may seem too extreme for his peers to be inspired or just "not my type" for so many people. But the real mitzvah of Kiddush Hashem is to impress Hashem's Greatness amongst the bnei yisrael. For a lofty individual to mingle among the masses and in small, almost indiscernible ways he acts in holiness, he is makadesh Hashem amongst klall yisrael. When a person is careful to stand by his principals of honesty, pure speech, modesty, refined character, self restraint, calm manner or trust in Hashem, with his friends, neighbors and peers, people can learn from him that he "takes G-d seriously". When a person davens from a siddur instead of miming a long distant response to his fellow across the shul, or pulls out a sefer in the waiting room or until the chazzan makes it up to the ammud, people can see – if they are attentive - that a normal friend of theirs is living his earthy life with holiness.

This is how R' Moshe explains the light expressions of  אמור ואמרת in relation to warning the gedolim regarding the k'tanim. The myriad of laws of Kehunah must taken in stride, without being seen or felt as a "big deal". Rather the Kohanim should be told that relative to their great position of kehunah these halachos and restrictions should feel and seem as minor and trivial "inconveniences" as opposed to drastic changes in their lifestyles or burdensome responsibilities. It is KEY, says R' Moshe, to transmitting anything to the next generation, that it should appear and seem as easy, pleasant, and simply a part of life. When the next generation sees their forebearers as remotely holy, extremely dedicate Jews of mesiras nefesh, it can be expected that they will feel detached from it and not ready to take on such lofty endeavors.

This may explain why WE have the mitzvah of showing the kohanim to be different and distinctly designated for Hashem;s service. THEY must incorporate their halachos in a seamless manner into their lives without seeming much different or separated from the masses. That is the only way to transmit their holy mesorah to their chidren. Therefore WE must remind ourselves and show them to be different and special.  

This perhaps was the three step development of the story of Rashbi. First, he made a complete Havdalah to escape from the goyim and hide in the bes medrash. Second was his lofty state of למעלה מן הטבע  totally detached from the world and in the heights of the spiritual realms. But when he emerged from the cave and could not live with that kedusha "amongst" beni yisrael, burning any material pursuits with his holy fiery eyes, he went back for another year to be able to fuse the two worlds and live in his holiness amongst man.

While we may not have yet achieved the middle step of living in the heavens (yet), we still can learn important lessons of kedushah from here.

·         1. Kedusha is not our choice. It is a mitzvah that is required of us all, albeit on different levels and in different ways for different people.

·         2. Havdalah must be practiced in some instances, but not from good G-d fearing Jews.

·         3. We must retain our own unique levels of holiness yet practice it in ways that are subtle, not alarming. Let others be impressed by how seriously we take Hashem without being extreme and or unpleasant.  

mishpatim

Mishpatim

We pierce the ear of an eved ivri who wishes to remain a slave with a claim against the ear. However the language of the claim seems a bit strange.  "Ozen sheshama" not to steal or be an eved solely to Hashem… The wording  makes it seem like the EAR did its job! The ear HEARD! So why are we punishing the ear?!

A horse that runs before its rider is settled and ready is an untrained horse. Literally, a ‘vildeh ferd’. Idealistically, (& perhaps by matan torah shepaskah zuhama like adam bef. Cheit) the human ear too, should not really hear when the nefesh is not ready to be mekabel!   

There is a story about R’ Akivah Eiger that he did not SEE the light at a family simcha & complained about the darkness, when the room was actually well lit, with many candles that were lit on shabbos by a goy on behalf of the Jews. The Chofetz Chaim didn’t HEAR a talmid's ‘white lie’ and asked him numerous times to speak louder….  

R’ Yeruchom Levovitz, in da’as torah in the ma’amar on b’shalach states that truthfully any limb of the body should ideally not function w/o its ‘trainer’.  Although this may be an overly - lofty level for ourselves, there can be a practical application of this lesson.  Often our ears fool ourselves to feel as if we are actually doing something by hearing news, music, or even a shiur in the background when really our minds are tuned out. Perhaps we can start a practice of not physically doing things when our inner selves are not ready & attentive. Whether eating, looking around, hearing etc. When our body functions absentmindedly, our horse is running without its trainer.

beshalach

b'shalach 

The central focus in Parshas bishalach is "az yashir". Rashi explains this to mean "az alah b'libo sheyoshir"- Then it arose in his heart (the will) to sing. The Ramban disagrees and says it just is a manner or "style" of writing. The author often places himself in a certain point in time regardless of when he is actually writing..

Both agree that the timing of this passuk is targeting the bull's eye point between the past and future, of Moshe Rabeinu about to sing. It seems to be a strange dot to focus on, on the timeline, but it is quite loudly noted, and it must be for us to glean something from it.

The Maharal - write in a few places that while a person has a cheshek for something he is in some way even "closer" to his goal than once it is achieved.

We all need to have an "alah b'libo" - a sh'ifah and desire (for the "a tefach hecher") for the next step in development and kurvah to Hashem. That heartfelt cheshek creates an attachment that doesn't exist by just performing the exercises of mitzvos and growth. The aspiration itself is a great achievement in avodas Hashem!

Perhaps the key to gaining that is also hinted in the same word -  "AZ" - look back - sh'al avicha v'yagedcha. Look at your father and grandfathers and see their greatness of character and Avodah!

In the haftorah for parshas zachor we read that Shmuel criticized Shaul, that although he was chosen for his humility and for shying away from the malchus, he was chastised for קטן אתה בעיניך  - Shaul saw himself as small.

The Bar Mitzvah boy's father has that humility about himself but he also has a tremendous dream for the future which comes from his awareness of his illustrious yichus in the past. His only hinderance is that he thinks of himself as being a kattan! Asher today you are a GADOL, and  you are truly blessed and enriched - as your name claims - to have such a father and mother and grandparents. ASHREI YOSHVEI baisecha! Look at them and let that push you ever forward.

b'shalach

Bishalach

Be'er moshe brings a two interesting medrashim. Immediately preceding the attack of Amalek, the Passuk states that the place where klall yisroel complained about the water was called massah u'merivah because they "argued" with Hashem. The Mechilta explains their argument was that "if Hashem gives takes care of all our needs we will serve him, if not, not. Rashi relates the mashal of a person carrying his son on his shoulders while giving his child his every fancy. After a while the child asked a stranger where his father is whereupon the father threw his son down allowing him to be attacked by a dog.

The medrash relates that when Amalek initialized their attack, they first called out to the shevatim of  Reuvain Shimon and Levi to do "business" with them.

The b'er Moshe explains That when Amalek sensed that klall yisrael's relationship with Hashem was brought down to a level of a "business relationship", Amalek tried to seize the moment and to teach klall yisroel the ways of a business relationship with G-d. To remove the warmth and passion of  "father and son relationship" and to serve Hashem with a distant coldness - al m'nas l'kabel pras -  Instead of relating like a ben and Av, klall yisrael would speak "business" with Hashem. That is the mashal Rashi uses with the son being carried by his father only to then ask a stranger if he knows where his father is…  Their tikkun as well was when in battle they raised their eyes and committed their hearts לאביהם שבשמים .

We see here  the importance of not working al minas l'kabel pras… some mitzvos come with a bit of pras, like we spoke about at Chap, there are some mitzvos that grant peiros b'olam hazeh. But interestingly enough, shabbos is not in the list! The pleasures we enjoy on shabbos are the actual mitzvah itself of Oneg Shabbos! So on shabbos we have the opportunity reap the benefits similar to "pras" but to really serve Hashem with warmth, enjoyment, passion and love to our Avinu Shebashamayim. So now on shabbos shirah let's express that warm relationship & let us join and sing shirah tonight l'avinu shebashamyim!

yisro 78

Yisro 78 R' Shimon Schwabb understands that the "davar gadol" (18.22) was brought to Moshe in order for klal yisroel to realize its great importance. And what was the davar gadol? R' Scwabb explains it is referring to what is noted in the passuk earlier - 18.20 - chukim toros, derech yeilchu bah etc. which the gemara bm 30a expounds on to mean a livelihood, bikur cholim, levayas hameis, & l'fnim mishuras hadin. Mostly "simple" morals and acts of chessed, which, if not for it coming directly from Moshe - and Hashem - people would not give them their full  respect.

Along these lines is what the commentaries tell us regarding the opening statement of Avos. "Moshe kibel torah…" is to remind us that the "morals" stated herein are from Hashem no less important and great than any other part of Torah.

I would like to add, that just as we said Na'aseh v'nishma to Hashem's Torah - there is a similar aspect we must incorporate when it comes to chessed and bein adam l'chaveiro. - Telling someone "call me if you need anything" is a polite way of avoiding chessed.  - Nishma v'na'aseh perhaps would have been ok for Hashem, but it just doesn't work in regards to chessed. In order to help others we must just DO and afterwards we can "hear" if it was really necessary etc. First we must be Na'aseh and then we can be nishma. Similarly by Matan Torah we were "Ro'in es hakolos" you don’t have to wait to hear the kol of someone asking for help - we have to SEE even the unspoken words and take action.

Just as by matan Torah the women were spoken to , for them to then encourage and ensure its fulfillment in the men of their homes, so too I ask now in reverse, let the men hear this and please pass it on to the women. We have a new sister in klall yisrael and it's not often we get to wish our Av, Avraham avinu, a Mazel Tov on his daughter becoming a kallah, but that is what we are doing today as His newest daughter, became a kallah. However she needs a "sisters" to help, guide, advise, and talk to. Please encourage the n'shei chayil to jump in and be Na'aseh before Nishmah don't wait for a call, see what can be done and be there for her.  

yisro 78

Yisro 78 we all say by davening, yismach moshe b'matnas chelko that although Moshe could have kept the Torah for himself, he was happy to give it as a gift to klall yisroel. Similarly the pninei mishulachan haGra brings the gemara brachos 5a that says that unlike when a human gives something away he is a bit saddened, Hashem is happy when giving the Torah to us. This is seen all the more so when we take into account the gemara which says it's not good to give away your first acquisition. The Torah was Hashem's first as it says Hashem kanani reishis darko, and yet still Hashem was happy to give it away.

All this seems a bit strange as we've once mentioned the reason Torah is 'The best s'chora'- "lekach tov", is because even when "peddling" it to another, the original "owner" never loses it! So what exactly is so great about Hashem or Moshe being happy, no one loses anything when giving away Torah! Perhaps it's something special aout Torah, or wisdom in general, but it's certainly nothing specifically special about Hashem or Moshe?

I believe we can answer with the well-known fact that the angels were upset that Hashem was giving away the Torah. What upset them was that we became the "balabus", the authorities on the psak halacha and halacha decisions would now be "lav bashamayim he". We became the deciding factor and not the heavenly courts. This is perhaps also what happened when Moshe listened to Yisro and gave the authority of psak away to the yidden. A simple group of 3 men can now form a court and render decisions which until then were only in the hands of Moshe.

Let's appreciate the tremendous gift of the   Nosein HaTorah!