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.