Aharon took the k'tores a successfully stopped the magifah litterally in its tracks. Rashi explains that the secret antidote was given to Moshe by the Angel of Death himself.
What connection may there be between the machlokes of korach & the secret potion of the malach hamoves?
R' Chaim Shmuelevitz z"l takes note of the language of the gemarah that relates how Moshe Rabeinu got the secret. In Shabbos (89a) the gemara tells how Moshe was fearful that the malachim would incinerate him for bringing the Torah down to Mankind. Hashem told Moshe to debate with the Angels. Upon Moshe's success, "na'aseh kol echad v'echad OHAVOY
Sunday, June 9, 2013
Friday, June 7, 2013
Korach. R' Yerucham Levovitz, based on the mishnah in avos that korach was a machlokes shelo l'shem shamayim, says, that Korach was perfectly good in his actual deed, but only he had the wrong intent. In what way do we find that this was different from the claim of 'lamah nigara' when the jews werent happy about their loss of opportunity for the korban pesach?
We learn the halacha of Ma'alin bakodesh V'LO MORIDIN from the story of korach. From the pans that the k'tores was offered in by Korach's group. If the halacha states that we must go up in kedusha, why does it have to state that we may not go down?
A similar question is dicussed regarding the din of zochin l'adam shelo b'fanav, v'ein chavin.... why is the ein chavin needed? the answer given is that even if there is an overwhelming z'chus to be done on behalf of another, so that the condition of zachin exists, however if ther is ALSO a chav involved the z'chus cannot be done.
similarly, by Korach we find that besides for his desire to rise in kedusha - ma'alin bakodesh, however he also was very clear to include "lama tisnasu" - the bringing down of another. when the ma'alin also incorporates the moridin of others it is a clear sign that the wrong approach to aliyah is being used.
we should all strive for greatness without any detriment and downfall of others, then perhaps we will all be elevated to kulam kedoshim with the right approach and intent.
We learn the halacha of Ma'alin bakodesh V'LO MORIDIN from the story of korach. From the pans that the k'tores was offered in by Korach's group. If the halacha states that we must go up in kedusha, why does it have to state that we may not go down?
A similar question is dicussed regarding the din of zochin l'adam shelo b'fanav, v'ein chavin.... why is the ein chavin needed? the answer given is that even if there is an overwhelming z'chus to be done on behalf of another, so that the condition of zachin exists, however if ther is ALSO a chav involved the z'chus cannot be done.
similarly, by Korach we find that besides for his desire to rise in kedusha - ma'alin bakodesh, however he also was very clear to include "lama tisnasu" - the bringing down of another. when the ma'alin also incorporates the moridin of others it is a clear sign that the wrong approach to aliyah is being used.
we should all strive for greatness without any detriment and downfall of others, then perhaps we will all be elevated to kulam kedoshim with the right approach and intent.
Sunday, June 2, 2013
Shlach
Kalev was crowned with an awesome name "Avdi Kaev". What a coveted lofty title! Moshe was called Eved Hashem - as we know Moshe was anav mikol adam - "eved les ley migarmey klum". How is it that Kalev was awarded such an illustrious title with the deed of arguing with the miraglim?
The answer lies in the passuk itself. Kalev expressed a "ruach acheres" in his opposition to the other spies. Not in his argument with them! Rather as Rashi explains earlier - vayahas kalev es ha'am el Moshe - he spoke in a negative tone that drawed the attention of all the complainers, thinking he was on THEIR side. THAT was the ruach acheres. Not the opposition itself. Yehoshuah also opposed the miraglim - but Kalev was able to deal with the situation from a whole different approach. He momentarily, acted in a way that publicly denounced his past. This was such a selfless deed, an act that showed that Kalev too, was les ley migarmey klum.
In the ba'al teshuavah world this 'different spirit' is usually not just a momentary act, but quite often a very induring one indeed. A 'ruach acheres' in the face of the many family members & friends, and a ruach acheres for themselves from the person they used to be.
This spirit of selflessness, of completely dropping the entire being of who they were all the previous years, is a tremendous self bitul, truly deserving of the title "Avdi".
This is something we all can practice even if we are now all frum yidden. Are we complacent, always just riding on the waves of yesterday? We all should have a Ruach Acheres! Just because 'we always did that', just because 'last time we weren't makpid', just because we've relied on a certain kula or acted in questionable manner in the past, WHY DOES THAT HAVE TO BE TODAY AS WELL???!
Re-investigate, be introspective, look at things objectively from anew! May we all start using a Ruach Acheres & may Hashem be able to lovingly call us "Avdei Hashem".
The answer lies in the passuk itself. Kalev expressed a "ruach acheres" in his opposition to the other spies. Not in his argument with them! Rather as Rashi explains earlier - vayahas kalev es ha'am el Moshe - he spoke in a negative tone that drawed the attention of all the complainers, thinking he was on THEIR side. THAT was the ruach acheres. Not the opposition itself. Yehoshuah also opposed the miraglim - but Kalev was able to deal with the situation from a whole different approach. He momentarily, acted in a way that publicly denounced his past. This was such a selfless deed, an act that showed that Kalev too, was les ley migarmey klum.
In the ba'al teshuavah world this 'different spirit' is usually not just a momentary act, but quite often a very induring one indeed. A 'ruach acheres' in the face of the many family members & friends, and a ruach acheres for themselves from the person they used to be.
This spirit of selflessness, of completely dropping the entire being of who they were all the previous years, is a tremendous self bitul, truly deserving of the title "Avdi".
This is something we all can practice even if we are now all frum yidden. Are we complacent, always just riding on the waves of yesterday? We all should have a Ruach Acheres! Just because 'we always did that', just because 'last time we weren't makpid', just because we've relied on a certain kula or acted in questionable manner in the past, WHY DOES THAT HAVE TO BE TODAY AS WELL???!
Re-investigate, be introspective, look at things objectively from anew! May we all start using a Ruach Acheres & may Hashem be able to lovingly call us "Avdei Hashem".
Shlach
The beginning of the parshah begins with exploring & the end finishes with a prohibition against exploring. This comes with the mitzvah of tzitzis - a mitzvah named for its representation of the four boundaries and the extensions beyond.
The middle of the parshah contains the source for a minyan. In a group of 10 men for a davar shebik'dusha there lies a bond between them all. They are not 10 lone individuals, rather they all extend themselves to each other, becoming one unit.
This is a parsha about borders & boundaries & how to appropriately deal with them. Sometimes to be self contained as in not being curious to explore to our eyes desire. Sometimes focus the effect we exprres upon those around us, both in the positive as the power of minyan illustrates, & sometimes in the negative.
In a way, as a Jew we are never really alone. Everything we do has an indirect influence upon the greater soul of the Klall. We are not limited to the finite boundaries of our bodies. We all extend way beyond our physical limitations.
We must be aware also of the direct influence we all have on others. We are not alone. When one person starts dressing casually for davening with no change of attire (trangressing the halachah of 'hikon likras Elokecha Yisroel') it spreada to others until the halachah can be completely forgotten. Similarly when one woman dresses with a certain style the others follow suit. We must be aware that our actions extend way beyond ourselves, and this can be utilized for the positive as well.
The maharal explains the mishnah in avos that galus come upon the world due to the desecration of boundaries. When we don't respect and regard boundaries and how we go beyond them, the result is exile.
May we be careful to respect the gevulim we have & may we recognize the apprpriate way to extend beyond them, & may Hashem return us to the gevulim of eretz yisroel b'karov.
The middle of the parshah contains the source for a minyan. In a group of 10 men for a davar shebik'dusha there lies a bond between them all. They are not 10 lone individuals, rather they all extend themselves to each other, becoming one unit.
This is a parsha about borders & boundaries & how to appropriately deal with them. Sometimes to be self contained as in not being curious to explore to our eyes desire. Sometimes focus the effect we exprres upon those around us, both in the positive as the power of minyan illustrates, & sometimes in the negative.
In a way, as a Jew we are never really alone. Everything we do has an indirect influence upon the greater soul of the Klall. We are not limited to the finite boundaries of our bodies. We all extend way beyond our physical limitations.
We must be aware also of the direct influence we all have on others. We are not alone. When one person starts dressing casually for davening with no change of attire (trangressing the halachah of 'hikon likras Elokecha Yisroel') it spreada to others until the halachah can be completely forgotten. Similarly when one woman dresses with a certain style the others follow suit. We must be aware that our actions extend way beyond ourselves, and this can be utilized for the positive as well.
The maharal explains the mishnah in avos that galus come upon the world due to the desecration of boundaries. When we don't respect and regard boundaries and how we go beyond them, the result is exile.
May we be careful to respect the gevulim we have & may we recognize the apprpriate way to extend beyond them, & may Hashem return us to the gevulim of eretz yisroel b'karov.
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