Pesach HaGadol Message

 

Dear Chaveirim and Mispallelim Chashuvim,

 

The Shabbos HaGadol of this year was so big yet so different… The heartfelt Tehillim being said & Torah learned around the world as a z'chus certainly rendered this as a Shabbos HaGadol. Drashos notwithstanding.

 

But  שואלין ודורשין we must & the most common שאלה this year (besides what to do about tevilas keilim) was certainly a humble and perplexed "מה העבודה הזאת?".

 

Chas v'shalom we won't or more accurately - we cannot – ask "לכם". This has unquestionably affected every single one of us. In this experience, there is no dividing line between לכם ולא לו or לי ולא לו. There are no exclusions. Every single person in G-d's universe has been brought together in this one very painful experience. Ironically, Humanity is united, in social distance.

 

So we leave out the lachem and ask Mah ha'avodah hazos.

 

The Sefer Chareidim says that EVERY mitzvah is accompanied by another מצוות עשה and that is ולעבדו בכל לבבכם. Every mitzvah is required to be escorted with an avodah sheb'lev. THIS is the true definition of ALL of our AVODAS Hashem. It is only avodah if there is a personal emotion involved. Be it love, dedication, fear, awe, inspiration, joy, or a sense of longing, when the heart is truly involved in a real, very personal way, it can be deemed "avodah".

 

Besides for the all-encompassing mitzvah therein, we know that this is also a specific mitzvah as well. The primary avodah sheb'lev is Tefilah. And our batei tefilah are closed!

 

Have we been demoted from the "major leagues" back down to the "minors"?

Or are we being primed for something great? Something huge. An expanse so large that no venue can contain it. An arena that has no walls. An auditorium with no boundaries.

 

We've had approximately  שלושים יום קודם לחג to practice in the great expanse of our own hearts so that we can hopefully fulfillוהביאותים אל הר קדשי ושמחתם בבית תפילתי . The Beis Hamikdash with all of its unique avodah of korbanos, neiros, ketores, shulchan etc. is labeled  כי ביתי בית תפילה?

 

This is reminiscent of the original purpose of the Mishkan. If Klal Yisrael had not expressed a need to fixate their eyes on some physical form to arouse their avodah and focus on Hashem

(as the Ramban explains the חטא העגל), then Hashem would have rested His presence within the heart of every Jew. ושכנתי בתוכם. The Mishkan - & eventual Beis HaMikdash – did not replace this expectation that Hashem has of us. Rather, it was to assist us to get Hashem into our hearts. The love & dedication that went into the building of the Mishkan was a catalyst to feel, exercise and express the love and personal connection each yid has with Hashem.

 

Perhaps we needed to get back into our own hearts to relate deeply and truly with Hashem. If not for the closed shuls, we'd arrive at the Beis HaMikdash and marvel at the walls, comment on the flooring, point out the tapestries and be wowed by the gold. And we wouldn't daven.

 

 

The culmination of every shemoneh esray begins with what is called "Avodah". We beg Hashem רצה – to find favor in our avodas hatefilah – and to restore it to His chosen place. The ensuing step is to bow by MODIM. This is echoed in the yom tov davening as well, we ask Hashem והשב כהנים לעבודתם ולוויים לשירם...ונשתחווה לפניך. The follow up to avodah is השתחוואה.

 

The gemara in Brachos & Megillah (17b) describe shemoneh esray as a very specifically organized 19 step prayer for… the Geulah. All the 13 bakashos in shemoneh esray are leading to its culmination of רצה  and ותחזינה - the return to Yerushalayim. And the subsequent "service" is MODIM.

 

Mah Ha'avodah? – The gemara in Megillah (18a) tells us that עבודה והודאה חדא מילתא היא  Serving Hashem (korbanos) and Thankfulness is one and the same.

 

A sense of humble thankfulness that we can connect to Hashem. That we are privileged to do His will and find favor in His eyes. That we are gifted to be alive to fulfill the 13 "ani ma'amins". We are enthralled to be able to say one "amen". We are undeservingly showered with Hashem's graciousness, to be able to speak directly to Him and say Baruch Attah!

 

 

This, may I suggest, is the avodah of לעבדו בכל לבבכם  with שני יצריך. Together with the laden heavy heart of the recent tragedies, together with the negative feelings that are saddening our hearts, we join that to cultivate a simcha and thankfulness שהחיינו וקיימנו והגיענו לזמן הזה.

Let's get very personal this Pesach. לי , and yes, we recognize that Hashem took everyone else out as well. But the השתחוואה in the Beis HaMikdash afforded each person a "social distancing" of 4 amos all around to realize & express his own humbling, guilty thankfulness for being the recipient of Hashem's infinite kindness.

 

 

The 3rd bayis - more than the first two - will not be built with our financial or physical expression of love. As a matter of fact, it won't be physically built by us at all! It will be solely built by & IN our hearts. THIS is the time to make that room in our hearts. This the time to make the relationship real & full of (a somewhat humbling) thankfulness.

Let us not say "hashata hacha" anymore! This the time to build our mikdash in our חדרי הלב  & Hashem will do the same in His chosen place השתא בעגלא ובזמן קריב!

 

 

SHORT PRE PESACH VIDEO MESSAGE FROM THE RAV

PRE PESACH VIDEO MESSAGE

  https://drive.google.com/open?id=1jmnvOc8lciKW5AQCMRL3GclWEIOotI8n  

chayei sarah

We are familiar with the medrash that says Eliezer was more than a shadchan for Yitzchok, & rather a shliach kiddushin. The bes halevi explains that although eliezer was an eved c'na'ani and unfit to be  ashliach, he was given a shtar shichrur al t'nai that when he completes his mission he wouls be free from the time he was sent retroactively.

I'd like to share another approach from the medrash Rabbah 60.7. The medrash relates that upon completing his mission for his master Avraham he left his status of being an "arrur" & became a "baruch". The very act of reliably fulfilling his duties transformed him to a "baruch". this suggests that a shtar shichrur was not necessary. An eved c'na'ani cannot be a baruch. he is "am hadomeh l'chamor". His transition to become a "baruch" means that he became human! He became a person whose flesh & blood cannot be OWNED by another! Just like an eved ivri's body is not owned because a person is not an item to physically own, rather his TIME is subjugated to his master so  too when Eliezer became a "baruch" there was an automatic "hafka'ah" from Avraham's ownership and thereby he became  a yid.

However I want to continue the medrash. The medrash then goes on to make a kal v'chomer. If an eved - who is an arrur, & who is required to do his master's request, becomes a baruch by fulfilling it loyally & reliably, the klall yisroel, who are already b'ruchim & act with unrequired chessed to each other, both for  big people & small people ( some explain talmidei chachamim & their students) then certainly they will be blessed many times over!

so if you're looking for some brach in your life, here's the winning ticket for blessing! Do chessed! (& most specifically with talmidei chachamim & their students!) 

Ha'azinu Esrog message

כ' דור תהפוכות הנה Ha' azinu 32.20

This passuk is a critique about Klall Yiroels' unreliability and how we may reverse good will from Hashem to become anger חס ושלום.

The sifri says that we are הפכפכים - moody. Similar to the gamara's description of Achashveirosh. We make commitments on Yom Kippur, but often, quite soon after, the mood of Yomim Noraim dissipates and we are Overcome with other thoughts & feelings that seem to render our pure intentions of Yom Kippur useless. דור תהפוכות

(This may be another reference point of Yom Kippurim) -

How lucky we are thatwe are judged according to the good intentions a that day באשר הוא שם! 

However dismal as it seems, not all is lost. The esrog has a message For Us about these commitments. Rav Brudny shlitah spoke for KollelH a few years ago and said as unrecognizable as the effects of Yom Kippur may be, they are actually there to remain.

Like one who enters a perfume shop, he exits with some of the wonderful Scent upon him, so too, a Yid who experiences Yom Kippur properly, exits as a different Yid. 

There is an indescernable change and purity that remains with any Yid who "does" Yom Kippur.

Perhaps this is hinted to in the Esrog. The most important part of an Esrog is called the "chotem" - the nose. Hinting that we must ensure that at least the scent of Yom Kippur remains with us. 

The two primary signs of an authentic esrog are it bumps and it's עוקץ - root - that must be sunken in. 

Perhaps our commitment was a bit too bold עז כנמר and it may have ups and downs throughout the year- but the עוקץ - anchor - how we connect back to our good shoresh, must be sunken in, deep inside so at least the aroma, the essence of Yom Kippur has a lasting effect.

Perhaps a small Kabbalah that is easy, light, - perhaps almost indescernable! - 

that is anchored so well that it wont be subject to failure (if the עוקץ) falls out

the esrog is passull) that keeps the lingering scent of Yom Kippur.

Another hint may be the horizontal seeds alluding to the קבלות that are full of future potential, yet they are "low lying" compared to other fruit. Again עז כנמר קל כנשר. 

SIMCHA - ALEH 8 - ELEVATED ELATION - NOTES

משנכנס אדר מרבים בשמחה

The entire world seems consumed with the search for happiness, so why do we need a mitzvah or halacha for it?

Why does it seem to elude the masses? Is there anything wrong with feeling perfectly fine being unhappy?

The fact that all of humanity seeks happiness signals the this is truly our purpose. Hashem wants to give pleasure and happiness and designed us to seek it, albeit on a bit loftier level than the simple pleasure of "fluffy cotton candy".

It eludes the masses - because they don't merit Hashem's assistance in finding it, and also dissipates quickly for those that temporarily achieve it because it is a happiness rooted in the finite, limited world of materialism. We can attain a longer lasting real happiness by shifting our focus form thankfulness on material items or finite "gifts" from G-d, to focusing our thankfulness on more "eternal" gifts that we have been granted. Be thankful for something that can never be taken away from you. "I am so grateful I was zocheh to assist my son or husband learn Torah!" " I am so grateful I was zoche to overcome the challeng of tznius!" What a gift from Hashem that I was able to really help a family in need!" "What a great opportunity I had to say something and I held my tongue!" "I am so thankful I had the upbringing that I got." These are all simple examples of happy thoughts that can never be taken away from you.

But to achieve the most authentic, rewarding happiness and also retain it for the "long run" we need to seek a sense of happiness that is literally "out of this world".  An Elevated state of Elation. 

The Rambam (end of hilchos sukkah) states that doing mitzvos with simcha is a great "avodah". This, I believe is key to achieving real, out of this world, happiness. - If simcha in mitzvos is an avodah, then it must be something that we can and must do INTENTIONALLY. "Mitzvos tzrichos kavannah" means we must have intent to perform a mitzvah. From this we gain a new insight from the Torah about simcha - It's not something that is REACTIVE to a situation, but an emotion that that must be PROACTIVE. The world at large approaches happiness as a state of pleasant emotion that occurs from an event that happens to a person. When they get a job, spouse, child, vacation, new car etc. THEN they BECOME happy. Understandably, this is very limiting, and will only occur occasionally. From the Rambam we see that happiness is an avodah to INITIATE. To plan. To decide intentionally to do and actually make it happen! DECIDE for yourself,  "Today I will be happy"!

Secondly, we must approach it as "avodah". Hashem wants us to fulfill His mitzvos with simcha. With this in mind, instead of seeking happiness in the self - serving way that most of humanity looks for it, we can seek simcha in order to serve Hashem more appropriately. If we attempt simcha in l'shem Shamayim, it is no longer a simple finite material, selfish pursuit. It is no longer about asking for our needs or pleasures - which we may or may not deserve. It is asking Hashem to assist us in doing His will properly. We can then hope to have siyata d'shmaya in achieving it, and, since it is being done for avodas Hashem, we will actually be rewarded for it as well! It's like getting paid to eat ice cream! 

But besides for the simcha in performing a mitzvah and the special times in the calendar that the halacha specifically dictate us to be happy, is there any z'chus or reason to just "be happy" all the time?

The final words in the Rema (in shulchan aruch orach chaim) are טוב לב משתה תמיד - A good-hearted person is always "partying". It is the mirror image of his first words in shulchan aruch - שויתי ה' לנגדי תמיד . It would seem that both are mitzvos all the time. The question is why? 

Well, we know that one must sell the shirt off his back for neiros Chanukah and yet the neiros of Shabbos take precedence even over that. The great importance of Neiros Shabbos is "Shalom Bayis" - which doe NOT mean spousal harmony. Rashi explains that when the house is lit, people are less likely to be grouchy, grumpy and upset at each other because no one is tripping or banging into things! This great mitzvah of neiros Shabbos is really about creating a happy environment in the home! This is more important than neiros Chanukah which we would have to give up our last dollar for!

This huge z'chus and responsibility is on the woman of the home. She has the unique ability to bring it all together. To take the many personalities living under one roof, and happily and warmly unify them into one complete happy family. She can create the atmosphere that Rashi describes as shalom bayis. And it's a huge z'chus.

One cannot give what he does not have. You cannot exude upon others what you are lacking. And while a polite smile and good morning is certainly sweet and appreciated, real simcha can only be given to others when you yourself feel it. Having a positive energy and attitude is a great way to give happiness to others. In this way a person's constant state of happiness is always serving a mitzvah purpose - in bringing good, positive, happy feelings to others. The gemara tells us of two people who Eliyahu Hanavi described as "B'nei Olam Haba". They were jesters who used to go around putting smiles on peoples faces and cheering them up. This is a great mitzvah to do for anyone and everyone, but certainly a HUGE one for your own family!

R' Moshe Feinstein writes that the tremendous z'chus of simcha shel mitzvah is not only in the simcha of performance of a mitzvah itself, but also when simcha is needed in order to do a mitzvah. For example, simcha was needed for a person to achieve prophecy. So if someone wanted to fulfill the mitzvah of נבואה , he first had to get himself in a good mood. Listening to music in order to lift his spirit for the sake of eventual prophecy, was considered simcha shel mitzvah. So, if we honestly want to be b'simcha for the sake of bringing joy and happiness to those around us, that simcha which WE initiate for ourselves is simcha shel mitzvah! This is not only for when things are already down and in need of cheer. Like the neiros Shabbos, promoting and initiating a positive happy environment in the home in the first place is a wonderful and important mitzvah. 

Sooooo....

Let's keep in mind -  

• That "out of this world" happiness can be achieved if perceived NOT as a self serving pleasure, but as part of avodas Hashem in performing His mitzvos and exuding the positive energy to others. 
• That happiness should not be just a REACTIVE response to a trigger, but something PROACTIVE, we can and must intentionally initiate. DECIDE for yourself and start your morning with this - "I will make this a great, positive day!"
• That women have the unique ability, opportunity, and z'chus to create a happy positive environment in their homes.
• To focus our thankfulness not only on the material finite blessings we have, but on the eternal, infinite, gifts we have been granted as well.
• Simple boosters can and should be used when you don't feel up ready or up to working through this. The Nevi'im used music, so can we. - AND CHOCOLATE ALWAYS HELPS.

 

BISHALACH 79

The Netziv in Ha'amek Davar notes a simple change in the language of one of the p'sukim in this week's parsha. When the Yidden complained about not having water they said למה זה העליתנו...להמית אותי... "Why did this one raise us from the land of Egypt, to kill me?"

The Netziv explains that these Jews understood that Moshe took them out to live life on another plain of existence. To live above the norms of טבע. (As they said העליתנו) However, they felt that this may be ok for the general Klall, but they themselves did not feel up to this madreigah. Perhaps the Yidden could live in the desert without water for years and therefore they could not speak for the klall. But as a yachid, each of these people could speak for themselves to say that they are not up to this task.

However their own words were a self – fulfilling prophecy. In truth, of course there are Jews on very different levels. But what they were not aware of, or what they chose to not notice, was their focus on their being a yechidim, apart from the klall. The Rasha in the Haggadah is criticized not for his sins, but לפי שהוציא את עצמו מן הכלל . The tzadikim don't run an exclusive club. It's up to the simple folk to include themselves and bond with tzadikim on whatever level they are on. Just don't think you're different!

We all sometimes feel that – oh, that level of honesty in business, that level of midos, tznius, hasmadah, shmiras einayim, lashon horah, - (whatever!) is not for me. "I'm not holding there." That may be true, but there is a way to raise the bar – Don't exclude yourself. Join the club.

When the aravah is bound to, and taken with the lulav, in some manner it gets more credit than the Esrog! It is taken in the right hand and the bracha is made al netilas lulav!

So if you're feeling down, it may feel a bit uncomfortable to be a tail of a lion, but don't look at yourself so much! Look at the rest of the people you are with and you'll become the pride of the lions!

Va'eira Pier Pressure

While Moshe's Staff becomes a pretty useful tool in the miracles he performs, we find in this parsha the strange and unique phenomena of the staff itself actually transforming into another form or entity. It turns into a serpent. This is Moshe's first miraculous introduction to Pharaoh in the name of Hashem. Pharaoh himself is referred to as the great serpent of the Nile in the Haftorah of this week's parsha. Another matter to note is why did Pharaoh feel the need to bring in not only his sorcerers, but his wise men , wife's, and even children to disprove the miracle and ridicule it? Could he not have done this 'simple trick' himself? was it just to add insult to Moshe or was there something else behind it?

Yechezkel HaNavi prophecies about Egypt's punishment for presenting themselves as a strong support for Israel to rely on, only to snap and break the shoulder of the one who leans on it. Pharaoh is compared to great sea serpent who will be pulled out of its waters together with all its fish that are caught and stuck in her scales. They will be thrown on the desert floor and scattered only to be eaten by birds of prey and wild animals.  

 

I believe this Haftorah gives a new perspective of Pharaoh. Since when do fish get caught in the scales of another larger sea creature? Only if the the smaller fish are actually going in the SAME direction as the large one AND FASTER.

Pharaoh was not the great giant King of the Sea that he made himself to be. Perhaps this is what is meant when the medrash that Pharaoh was  a midget. He had no stature. No height. He had no "backbone". No Independence. He couldn't privately disprove Moshe with the knowledge that truthfully Moshe's miracle was real. He could only argue with a crowd supporting his shallow laughter. He needed the whole school of fish behind him for him to feel like "headmaster". This is why Moshe's supporting staff turned itself into a legless creature symbolizing Pharaoh himself. This is why his punishment is described by Yechezkel as being scattered on the floor and then left alone and desolate for forty years. 

A true leader is supported by Hashem and with the focus and knowledge that his actions are true. He doesn't need to rely on the support of his peers. He is a true "headmaster" who can swim against the current while his  entire "school" slides smoothly by him in the opposite direction - downstream.

Maran zatzal was such a leader. He was bold to say what was true even to the greatest philanthropist. He dared to challenge any "baleh bayis'' to learn more. And while many thought he would never gain a following, he became a revered and beloved leader to all, gaining the respect of those he fearlessly challenged. 

Don't give in to the school's "pier pressure". Be a true headmaster.     

[Drashos HaRan says that Moshe is labeled the most humble of all men because he also could be tough to stand up against his own people when need be. Whereas Aharon "gave in" to them by the eigel because he lacked that tough great leadership - it was a softness of heart and true humility.] 

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!

Kollelh vort on vayeishev pre chanukah

Just as Mikeitz is the Parshah of Chanukah, Vayeishev is the introduction to Chanukah.

The Medrash Tanchumah begins by saying that every vayeishev in Tanach is followed by a tzarah. 

Furthermore the balei tosafos (R A Karr mentioned this to me) note that every passuk in this parshah begins with "Vay" an expression if woe, except for EIGHT p'sukim.

The Tanchumah continues to bring numerous examples and then asks why the story of Yosef follows the Alufei Eisav to which it answers the well known mashal that Rashi brings in vayetzei, when yakov left Lavan. A blacksmith was concerned about a the huge load of flax being carried by a camel when someone enlightened him with the idea that one 'makeh' with his hammer can send forth a spark which can consume all the flammable material instantly. Yakov too, was worried how he could face the multitudes of Eisav but the answer was in his spark - Yosef.

What is the connection between the first part of the Tanchumah & the spark of Yosef?

It seems clear that the way I always understood - that the z'chus of Yosef is the antidote for Eisav - may be quite wrong. From this Tanchumah it seems that the TZAR from Yosef was the antidote for Eisav!

A spark comes from a 'klop'! The greatness of Yosef did not come from the 17 years of easy chinuch - teaching all of Shem's Torah! Rather through the last year of chinuch - before turning 18 - (acc. to one opinion in kiddushin) came the great 'makeh' and spark of Yosef.

This parshah tells us how to approach Chanukah. When there was a Vayeishev - Nisrashlu b'avodah - our tzaros from the yevonim began. And when the Chashmonaim took the initiative to the point of Mesirus nefesh they had the miraculous victory. 

This contains a great lesson. The 'makeh' does not have to come from external sources or enemies, so long as we take the initiative and 'klop' the hammer ourselves! Until vayeishev yakov, there was no need for 'rugzo shel yosef' until nisrashlu b'avodah there was no need for Mesirus nefesh in war. We can be moser nefesh and 'klop' on our own to create sparks. Then we won't need something to hit us. 

'Chanu chaf hey' is a strange name for a Yom Tov. The ShLa"H however notes that it is associated to chaf hey ellul - when the world was created. The first creation was light, with "Yehi Ohr" yehi is = 25 & the word "ohr" is the 25th word in the Torah. What's amazing is that the seforim hak'dkoshim state that the first spark of light 'hayuli' was made by Hashem with a 'klop'! This was certainly without any opposition. Yet a self initiated 'klop' also produces a spark.

Chanukah is described by R Wolbe as Chag HaChizuk. Chazal did nit create an issur melacha because its nit 'downtime'. Whether yeshivahs are off or not whether there's more time for families getting together - its not time off. We must be pro-active in creating sparks through mesirus nefesh for Torah or for achdus and middos, but not to be vayeishev. 

The eight days of chanukah are the 8 p'sukim that do NOT begin with 'VAY'. Be pro-active. Make sparks. And may we all be zocheh to the ohr haganuz in Chanukah. 

Noach

Noach

  ויחל נח איש האדמה ויטע כרם- Rashi Explains עשה עצמו חולין -  "Noach made himself mundane" by planting the vineyard before other basic needs. Although one may learn that this was sign of Noach's priorities, I would like to suggest another understanding as there seems to be two questions on this pshatt. First it seems a bit too severe of a fault to assume that Noach had "a drink" on the top of his mind, especially since the medrash tells us that his holy intent was for נסכים - the wine libations needed for the Korbanos he was about to offer. Secondly, Rashi says עשה עצמו חולין - He MADE himself mundane by doing this, which denotes that this was not an EXPRESSION of who he was previously.

 

I believe that Rashi is telling us an invaluable insight into the works of character development. Even though Noach had wonderfully holy intentions in planting the vineyard, the simple ACT of giving it precedence to other produce, CHANGED who Noach was! Our externals have a huge impact upon our personalities! As much as we recognize that what is "inside" is most important, the way to SHAPE, change, and develop the insides are from the seemingly simple external acts that we do - REGARDLESS of our intentions!

 

Coming to a bes medrash to learn is not only great because of what you will accomplish with the learning, but the act of going to learn in itself, GIVES importance to learning and it programs your body to look at Torah differently!

 

The Mashgiach spoke to us before Yom Kippur about the words of Rabeinu Nissim Gaon's viduy; מה שהקלת החמרתי - What Hashem considers easy and light I have considered difficult & heavy. He quoted Rabeinu Yonah who says attending a bes medrash is a מצוה קלה - in reality it is not difficult, but we have considered it as difficult.

 

We had one full week of "chol" from the awesome Yomim Noraim, in which not only the days were awesome, but so were we. We reached lofty levels of Yiras Hashem, Teshuvah, Ahavas HaTorah and K'vodah. Let us not make ourselves chulin. Let us attend bes medrash a bit more often - even if it means to learn just for a few minutes, give it chashivus. We have begun a Friday Night Seder - Come, not just to show ahavas HaTorah to your children or spouses, but to BUILD ahavas HaTorah within OURSELVES. May we then be the fulfillment of כי אותך ראיתי צדיק בדור הזה !

 

Avos 1.1 - 77.3

The Mishnah says Moshe received the Torah and transferred it Yehoshuah Because only regarding Moshe can we say that he received all that was being given. Moshe perceived his nevuah in a different manner than any other prophet. He saw through אספקלריא המאירה - a lens that lets through all the light. All other prophets saw through אספקלריא שאינה המאירה - a lens that does not let the light through. Like a mirror that contains a backing behind the glass.

 

The difference between Moshe and the others is not his great holiness and wisdom, rather his complete and absolute humility. His total selflessness literally allowed him to perceive without any of his personal interference. There was NOTHING to cloud his vision. There was nothing of his own personality filtering, augmenting or adjusting the message. His prophecy was direct, clear, and without any influence at all.

The other prophets were not as completely selfless as Moshe, and therefore their vision was "mirrored" through their own mind, understanding, and personality. - We must note that this did not alter the message of their prophecy at all, as Hashem knew the "personality filter" of each Navi and gave the prophecy to each one accordingly, so it will be understood in the manner Hashem intended. 

 

This is why the Mishnah does not continue using the word קבל - (which connotes a full reception of all that is being given from hand to hand) after Moshe, but instead says that Moshe transferred it to Yehoshua (which implies a changeover in transmission as opposed to just giving it over). Also from Yehoshua to the zekainim and from them to the nevi'im the status remained the same and therefore the mishnah does not say ויהשוע מסרה… , until the Anshei K'nesses Hag'dolah, who were not all nevi'im and therefore it was transferred to them.

 

While we are certainly not nevi'im hoping for אספקלריא המאירה , we have a very applicable lesson to draw from here. Every time we learn something new, we have the opportunity to really learn and grow from the new Torah we are learning or we can cloud, squeeze, or filter it through our own previous knowledge or feelings or personality. Often people listen to or read divrei Torah with a filtered lens. One is listening for something nice to say over. Another is listening to prove or confirm a previous idea of his own. A third person may be waiting to hear something that he can comment on to show his own knowledge. 

 

Every word of Torah is its own bit of G-dly wisdom. It is its very own special d'var Hashem. The Mitzvah of Talmud Torah is ושננתם - the words should all be like separate, individual sharp needle points. Each one distinct on its own. When we listen or learnn divrei Torah selflessly, just to hear and understand Hashem's words, we can perceive so much more! To believe that you can learn something totally new is a bit self-depreciating. This is part of the what the mishnah tells us later - איזהו חכם, הלומד מכל אדם  - it's one thing to want to learn from all people, but it's an entirely different matter to believe that you can really learn something absolutely NEW to yourself! - And not only that, but to think that you can learn that from ANYONE!?

 

So many people trade in a life's worth of new pearls of wisdom, because they can't humble themselves to truly and purely listen to what is being taught.

Let's be smart - play dumb. :-)