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The Weekly Parsha: A New Dimensionby Rabbi Heshy Grossman

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SHMINI ATZERES - SIMCHAS TORAH

Halacha prohibits mixing one Simcha with another. For this reason, the dedication of the Bais HaMikdash was celebrated as an independent event, immediately preceding Yom Tov (Mo'ed Kattan 9a). Even today, marriages are generally not performed during Chol HaMo'ed, so as not to confuse joy of the holiday with rejoicing of a different sort.

If so, why is it appropriate to dance with the Torah on Shmini Atzeres (or Simchas Torah in Chutz LaAretz)? As every Chag, Shmini Atzeres has its own requirement of 'V'Samachta B'Chagecha'. Why do we mitigate the inherent joy of Yom Tov by dancing wildly with the Torah?

In our shiur this week, we will answer this question, examining the unique nature of Shmini Atzeres.

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Each of the Shalosh Regalim have particular Mitzvos commanded as part of its observance. Pesach has Matza and Marror, along with the Paschal lamb. Shavuos has a special offering of Lechem Bikkurim, the first wheat of the new year, and on Sukkos, we take the four species, moving to our temporary dwellings.

Shmini Atzeres however, has no Mitzva of its own, nothing to mark the definitive aspects of this holiday. Why is that?

The Sefer HaChinuch expounds upon a general principle of Mitzvos: the submission of self, a means of directing and guiding proper intent towards a higher goal. The physical act of Mitzva performance enables man to focus his thoughts, crystallizing abstract concepts into solid form.

"....and the Mitzva of Lulav, with its three species, is similarly rooted. Since the days of the Chag are days of great rejoicing for Israel, for it is the time when the produce and fruit are gathered into the home......G-d commanded His nation to have a holiday before Him at this time, for their merit, so that the essence of the rejoicing will be to His name."

"And, because rejoicing is a great draw upon [man's] material self, causing him to forget fear of G-d at that time, Hashem commanded us to take between our hands items to remind us that all rejoicing of our heart is for His name and honor." (Sefer HaChinuch, 324)

Man has the tendency to lose sight of the goal and purpose for which he was created. At

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moments of happiness and contentment, his physical side is lulled into complacency. The Mitzvos are designed to direct man's attention back to his origin, providing a spiritual perspective that counters any distraction.

This idea makes the lack of a unique Mitzva on Shmini Atzeres all the more puzzling. Shmini Atzeres is a holiday of special joy, and the precaution of the Sefer HaChinuch would seem particularly appropriate.

Apparently, the Simcha of this day is one of a different sort, with no need for the garnishments that generally adorn spiritual moments.

Chazal describe the nature of this day.

"Rebbi Eliezer said: to whom do these seventy bulls [offered on Sukkos] correspond? To the seventy nations. Why one bull [on Shmini Atzeres]? Corresponding to the one nation."

"A parable: a flesh-and-blood king who says to his servants: 'prepare for me a great banquet!'. On the final day, he says to his beloved friend: 'Prepare for me a small meal, so that I may take pleasure from you!' " (Sukkah 55b)

The non-Jewish world has a role to play on Sukkos, each of the seventy nations offering a sacrifice as their part in the Divine service. Shmini Atzeres, in contrast, is a holiday revealed to the special few, only Klal Yisrael is identified with the unity of the One G-d.

But, if the holiday of Shmini Atzeres connotes special Simcha, why does the king request only that a small meal be prepared? Would it not be more fitting for Klal Yisrael to enjoy an especially huge banquet, more stupendous than the offering presented by the nations?

The happiness of this day is self-contained, with no accouterments and no artificial enhancement.

Each day of Sukkos we invite one of our illustrious forefathers to join our Seudah. Every guest represents the repair of a particular characteristic that we endeavor to remove from our identity, a trait more suited for the nations of the world.

For the same reason, each day we wave the four species in six directions, protecting ourselves from foreign influences carried by the evil winds. On Hoshana Rabbah, the culmination of this period, we circle the Torah seven times, crying to G-d for salvation. Much as Yehoshua circled the city of Jericho, subduing the evil standing guard over Canaan, we too claim victory over the powerful forces of the surrounding culture.

The holiday of Sukkos then, is satisfaction only in relation to outside factors, a comparative joy measured by the torment of an evil alternative. It is a happiness that can be corrupted, easily turned in an unfavorable direction. Like most earthly pleasures, its worthiness is the respite from a life of emptiness, escape from the vain pursuits engulfing our temporary dwellings.

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On Shmini Atzeres we don't need to invite the Ushpizin for protection.

They come on their own.

As the one animal offered on the altar, Shmini Atzeres stands independent, alone.

"One bull, and one ram: these correspond to Israel [one nation]. Stay with me a bit longer. This is a term of endearment, as children who leave their father, who says to them: separating from you is very difficult, please stay another day." (Rashi, Bamidbar, 29, 36 - the Torah reading of Shmini Atzeres)

Shmini Atzeres needs no safekeeping.

It is not merely an alternative path in life, separate from the nations.

It is an alternative world.

A unified existence, where G-d, His Torah, and His people are One.

Let us explain.

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"After the seven days of Sukkos, G-d says to Israel: now, I and you will rejoice together....When Israel heard this, they began to praise HaKadosh Baruch Hu, saying: This is the day that Hashem has made, we will rejoice and be glad on it."

"Said Rebbi Avin: We do not know with what to rejoice, whether with the day itself, or with Hashem, came Shlomo and explained: '....Nagilah V'Nismecha Bach - We will rejoice and be glad with You.' 'Bach' - with Your Torah; 'Bach' - with Your salvation."

"Said Rebbi Yitzchak: 'Bach' - with the twenty-two letters that You wrote for us in Your Torah, 'Bais' equals two and 'Chuf' equals twenty." (Yalkut Shimoni, Pinchas, 782)

This Midrash is defining the Simcha of Shmini Atzeres - not a celebration of the day, but a rejoicing with G-d. Not a commemoration of cosmic events that occurred on this date, but a relationship with G-d, irregardless of the gifts He sometimes bestows.

This longing for the Divinity highlights the distinction between Israel and the nations, clarifying why Shmini Atzeres belongs to Klal Yisrael alone.

Many nations repent from their sins, frightened of the coming retribution. Klal Yisrael cleanses themselves for an entirely different reason. They desire atonement, but not as an escape from punishment. It is not the reward they desire, but the relationship itself, and they strive to remove the evil barrier between man and his Creator.

For this reason, Shmini Atzeres is uncorruptible. The path of the nations, though at times pointed in the right direction, has more than one purpose. At times, man performs Mitzvos for reasons of his own, minus the total commitment that is the only fulfillment

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of Divine glory.

Shmini Atzeres has no Mitzvos.

Just the simple pleasure of being with our Beloved. With nothing to do, and nowhere else to go, man stands alone, soaking in the honor of His presence.

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Why do we celebrate with the Torah on Simchas Torah?

It is a common misconception that the reason for our celebration is the conclusion of the yearly Torah reading cycle; the opportunity to begin once more.

This cannot be true.

The custom of reading the entire Torah in a one-year span was not always universally observed. The Talmud cites an alternative method, wherein the Torah was completed once every three years. Since mention of celebrating with the Torah appears in Chazal, this rejoicing obviously predates the current custom of finishing the reading on Simchas Torah each year, which was initiated only during the Gaonic period.

Rather, the Simcha of Simchas Torah is the Simcha of Shmini Atzeres.

We do not sing because we have completed the Torah. On the contrary, we complete the Torah because it is a time to sing.

"Said Rebbi Avin: We do not know with what to rejoice, whether with the day itself, or with Hashem. Shlomo [HaMelech] came and explained: '....Nagilah V'Nismecha Bach - We will rejoice and be glad with You.' 'Bach' - with Your Torah; 'Bach' - with Your salvation."

Rejoicing with G-d is rejoicing with His Torah.

G-d and His Torah are One.

Much as we refer to an individual by name, attractng his attention, G-d's focus is the nation that calls out to Him, mentioning His name. By immersing themselves in His word, the Torah that is His name, the Jewish people are worthy of His care, and bearers of His honor.

This is an idea that is often misunderstood.

Simchas Torah is not for everyone.

"It is a Mitzva to amplify this Simcha. It was not observed by ignorant individuals, or anybody who wished. Rather, the greatest of the sages of Israel, and the Roshei Yeshivos, and the Sanhedrin, and the elders, and men of deeds, it was they who danced, and clapped, and sang, and rejoiced in the Temple during the days of Chag HaSukkos.

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But all the nation, the men and the women, all came to see and hear." (Rambam, Hilchos Lulav, 8,14)

Today, varied pretenders carry the mantle of spirtual bliss. There is the daily 'L'Chaim', the weekly kumzitz, and the 'happy minyan', which on closer inspection always resembles the local bar's 'happy hour'.

These groups forget that there is no separating G-d from His word, and the only approach to Him is the Torah that is His command.

Only Torah scholars rejoice.

There is no Simcha without Torah.

G-d is the Torah.

Dancing with the Torah on Shmini Atzeres is not the imposition of a foreign element. These two celebrations are one and the same. We clutch the Torah and dance the night away, we cleave to G-d who reveals to us His word.

"V'Amar BaYom HaHu, Hineh Elokeinu Zeh, Kivinu Lo V'Yoshienu. Zeh Hashem Kivinu Lo, Nagila V'Nismecha B'Yishu'aso" (Yeshaya 25, 9 - from the verses read aloud on Simchas Torah)

Chag Sameach.

Any questions or comments? Please address them to grossman @actcom.co.il

This shiur is now available on the internet at:http://www.shemayisrael.co.il/parsha/dimension/index.htm

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1. BERESHIETH



I would like to begin this shiur with an earnest prayer that G-d grant a complete and speedy recovery to my dear aunt, Mrs. Giuditta Netzer of Milano, Italy. May she have a Refuah Shleima, long years of health and happiness, and continue her many acts of Chesed and kindness, for the sake of her family, and all Klal Yisrael.

BREISHIS

"Breishis Bara Elokim - It does not say 'Hashem' created, because His first intent was to create the world with the attribute of strict justice. But, He saw that the earth would not survive, and gave priority to the attribute of mercy, and merged it with the attribute of strict justice, as it is written (2:4): "B'Yom Asos Hashem Elokim Eretz V'Shamayim". " (Rashi, 1:1)

The original plan of creation was never actualized. Our world is maintained with a mixture of justice and mercy that tempers G-d's stern Hand. The Divine name 'Elokim' is cited as the basis of creation, but subsequently appears together with the name 'Yud' - 'Heh' - 'Vuv' - ......', revelation of Divine mercy.

The Maharal finds this teaching to be quite puzzling.

"And you may ask, whatever happened in the past - happened, what is the difference if this plan was G-d's first intent?" (Maharal, Gur Aryeh, ad. loc.)

This one question of the Maharal should give us pause before studying the Torah any further, for with this small query, he transforms our outlook on the nature of Torah, showing a new perspective to the essence of creation.

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Let us explain.

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What is it about this statement of Rashi that the Maharal finds so disturbing?

The narrative of creation, along with the entire book of Breishis, is generally perceived as a description of the earth's origin, and the physical foundation of life.

This, the Maharal teaches, cannot be.

Torah is not a storybook, nor a repository of faith and legend. Every word is eternally relevant, and of practical purpose, necessary information for a productive human being. What impact could there be in a plan that G-d rejected? Our interest is only in the world that G-d created, not in ideas that never materialized.

It follows, then, that if the Torah begins with the attribute of Din, this trait is still present. Though hidden, superseded by a different method of Divine direction, strict justice remains the heart of creation. The admixture of Din and Rachamim is only a temporary framework devised to maintain our physical world, ultimately, pure Din will stand alone, a world of a unified One where only the will of G-d is possible.

Within this transient setting, Olam HaZeh exists.

Man generally sees his world as solid ground, a sturdy rock at the foundation of existence, providing structure and substance, a place for life to thrive. The presence of a deeper dimension to creation, however, teaches that Olam HaZeh actually has no sustenance of its own, but, rather, this world is merely a fleeting window of time in the vast expanse of Heaven's realm.

The differing values of religious and secular societies are a reflection of these opposing perspectives.

Much of the world views Olam HaZeh as the totality of existence, and for this reason, the prevailing culture encourages the pursuit of excitement and pleasure as the realization of life's dream - 'living life to its fullest'.

The Jewish conception of worldly existence is as a passage to eternity, hence, we idealize proper utilization of the physical world; fulfilling its purpose and design.

With this in mind, we can now turn to Rashi's opening comment in Breishis, his introduction to Torah itself.

"Rebbe Yitzchak said: the Torah should have begun from 'HaChodesh Hazeh Lachem', which is the first Mitzva which Israel was commanded. What is the reason that it opened with Breishis?.......should the nations of the world say to Israel: "you are thieves because you conquered the land of the seven nations", Israel can say to them: "the entire earth belongs to G-d, He created it, and gave it to whomever He saw fit. He gave it to the

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seven nations when He so desired, and He took it from them and gave it to us."

The Ramban questions the supposition of this statement.

Why should the Torah have skipped these chapters? Is it not crucially important to have knowledge of the world's creation? One who denies the divinity of the earth's origin is incapable of faith, and detached from the Torah!

His answer requires much reflection.

The creation narrative is actually a secret revealed. That is, while in much of the Torah, Pshat is the surface meaning and hidden allusions remain concealed, the story of Ma'aseh Breishis is precisely the opposite. The basic translation of the text is nearly indecipherable, and the physical mechanics of creation are known only to a select few. Our own basic understanding of the text actually refers to G-d's secret plan for His world, the definitive function and meaning of existence, the 'Nistar'.

As far as one needs for faith, the description of creation in the Aseres HaDibros would suffice. As it stands in any case, beyond knowing that the world was created in six days, the physical details of G-d's actions in Ma'aseh Breishis are not understood.

What then, is the purpose of the Book of Breishis?

Certainly, Rashi's proposal for political debate would not sweep the United Nations. In fact, this comment seems a bit oddly placed. Is an answer for those who dispute our claim to the land of Israel the best way to introduce the Torah? Interesting though this may be, is this the central tenet of our faith? A basic principle of Torah?

Rather, the point is this: the essential foundation of this world, its precise definition, is not its physical being, but as a vehicle that carries out G-d's will. Olam HaZeh has no independent material sustenance, nor does it exist without Torah and the Jewish people. The physical entity of this world merely leads to Torah, making possible the revelation of G-d's word. Therefore, the Torah incorporates the origin of creation as an introduction to Torah, for this alone illuminates the nature of existence.

To summarize: Our world exists ONLY to the extent that it serves G-d's will. Olam HaZeh is not life - but merely the means to a true and lasting existence. This is the real Breishis - a beginning that leads to an end.

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What is this strange dialogue between Israel and the nations, and why is it the opening of Sefer Breishis?

The argument of the nations is predicated on Breishis, the realization that this world is only part of a much broader dimension. The great horizon of eternity is the true home of the Bnai Yisrael, their presence on this world only temporary.

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We truly are transients, strangers in a foreign land.

The nations are right. This world does belong to them. Hence, their claim: 'the Torah is based upon HaChodesh HaZeh Lachem; you are as the moon, alluding to a higher existence, one destined to illuminate the distant future. At the very least, leave us this world, and go back to where you belong!'

Yet, we respond: 'the world is G-d's, and everything in it. He created all of existence, giving you the land, and taking it away. This world exists for a purpose, its role in the Divine scheme. With your disdain for a spiritual world, you have abdicated your place in creation, a void we are destined to fill.'

This land is ours, as well.

We have learned the hard way, through years of bitter history, that the world of fame and fortune has no room for people of the Book. Time and again, we wait with trepidation for the angry mob to tear us away from our home and property.

Wouldn't it be easier if we learned this lesson on our own?

"Derech Eretz Kadmah L'Torah".

This world leads to Torah.

Torah is the meaning and purpose, the end-result for a nation that keeps its bearings in a world sgone astray.









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2. NOACH


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NOACH

THE TOWER OF BABEL

"And the whole earth was [of] one language and one speech.....and they said, 'come, let us build ourselves a city and a tower with its top reaching the sky, and let us make a name for ourselves, lest we become dispersed across the face of the earth."

"....they came with one counsel and said: it is not His right to choose the celestial spheres for Himself. Let us ascend to the heavens and wage war against Him." (Breishis 11:1,4 - Rashi)

Ages ago, in the valley of Babel, a tumultous crowd decided to do battle with G-d.

How could they be so foolish?

In our shiur this week we will explain that they actually understood a great deal. In fact, the valley of Babel is much closer than we believe.

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Man is created in the image of G-d.

He is the earthly manifestation of spirituality, representative of a higher dimension. Every element of creation plays a role in his formation, for he incorporates within

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himself the totality of all being. No aspect of G-dliness finds expression anywhere on earth, except in the life of man. Only man, whose very soul is Heaven's breath, contains within himself the depth of infinity, hint of a world beyond our own.

"....if the spirit of one's fellows is pleased with him, the spirit of G-d is pleased with him; but if the spirit of one's fellows is not pleased with him, the spirit of G-d is not pleased with him." (Avos 3:13)

Maharal explains that the spirit of G-d is intricately involved with the spirit of man. Hence, man's relations with his peers mirror his relationship with G-d.

Even more, G-d refers to Israel as His own twin (Midrash on Shir HaShirim 5:2); for the age of mankind parallels G-d's entry into history.

In a sense, with the onset of creation G-d limits Himself, restricting spirituality to the finite realm of Israel; their study of Torah and their practice of Halacha.

Israel is the image of all mankind, reflecting the eternal man who encapsules all of creation.

The people of Babel understood all this, recognizing that mankind is the sole center of existence. They build a united city, and a huge tower at its center, around which all of creation revolves.

They knew that if all mankind would unite under its own banner, if the entire world, without exception, were to concoct an independent reality, G-d would acquiesce to an alternate existence.

They do battle with G-d. A universe without spirit in a dimension of its own.

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Imagine a stadium filled to capacity, with seventy thousand people screaming with one voice as their favorite player hits, kicks, or throws, a little round ball.

To the outside observer, this mass crowd is united in harmony, unabashedly racing together towards their common goal.

But, in fact, this supposed unity is extremely superficial. What if one of our fans turns to the man in front: "Excuse me, sir, can you sit down, please? You're blocking my vision!"

Riots have been known to occur over much lighter requests.

If people go out every evening to enjoy the nightlife, have a few drinks, why is the local bar always a scene of violent confrontation?

If men and women are forever 'in love', why do they break up so frequently?

The answer is this: a unity built around the professed friendship of mortal man is

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destined to fail.

The non-believer lives in a one-dimensional world, and therefore, his true concern revolves around himself. The presence of company enables him to enhance his own enjoyment, so he selfishly feigns interest in the welfare of others. His relationships are artificial, friends of circumstance whose present interests happen to coincide. The moment the situation evolves, and tensions arise, he quickly switches allegiance, loyal only to his quest for added profit and pleasure.

Whether it be a new girl, a better seat, or a different taste, the pull for personal advantage ultimately destroys each fleeting union.

Man only pretends to speak the same language. In truth, he knows only one word - 'me'.

And G-d descends - to reveal a world at odds, one man breathing down the neck of his friend, a raucous babble where no one is understood.

This is our answer to those who question why our community is so often devoid of harmony. We are only human. We will never be unified until there is Unity. Without the higher purpose that grants meaning to all of life, every individual pulls in a direction of his own, putting himself at the center of the city and its tower.

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Our present exile at the hands of Esav, in the home of Christianity, and at the center of the Western world, has a city and tower of its own.

The cross of crucifixion represents more than man on a stake.

That man reflects, in their view, all of mankind, and, like Adam HaRishon, they claim, his pull in four directions spreads his influence across the totality of existence.

This outlook is a natural outgrowth of modern man's perception of life, a world dominated by man, and ruled by the one who thinks he is God.

It is the Tower of Babel - second edition.

We laud the progress of 'globalization', oblivious to the curtain that is destined to fall.

In a uniform society that sings the same songs, laughs at the same jokes, and plays the same game, Mickey Mouse is king, and Michael Jordan is master of the world.

Then, as now, one man stood by, observing the silly spectacle.

Though Avraham remained eternally faithful to G-d, he posed no threat to Babel's goal of unanimity. "He is a barren mule", they laughed, "the Jewish people have no future".

We are a lone voice, crying in the wilderness, watching with fear the towering

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skyscrapers that race towards the heavens.

"Of what use are the rabbis to us!", they cry, "are you not aware that the Internet has conquered the world!"

At times, evil spreads its wings over all the world as it beckons all to join its boisterous chorus. When the world is consumed, even the righteous are swallowed alive, and all communication flows through the mouthpiece of the powerful. Even words of the wise are distilled and distorted, filtered through the sieve of foreign values, trivialized to the point of fairy tales, reconciled with the sensitivities of a politically correct world.

One can only cry, like Jonah in the belly of the whale, "In my pain, I call out to G-d!"

Our Sages have described a man who can never be swallowed.

"Said Rav Huna: What [is meant] by the verse, "why do You look upon the treacherous, quiet while the wicked swallow a man 'Tzaddik Mimenu' - more righteous than he?" (Chabakuk 1:13) Can a wicked man swallow a Tzaddik? Is it not written: "and G-d will not abandon him to his hand?" (Tehillim 37:33)

"Rather, 'Tzaddik Mimenu' - 'more righteous than he' - can be swallowed, but 'Tzaddik Gamur' - a complete Tzaddik - can never be swallowed." (Brachos 7b)

One man's righteousness is defined by the world around him - 'more righteous than he'. To him, all men exist on the same plane, some better and some worse, but one frame of reference for all. Yes, he is judged a Tzaddik - but, only in relation to the rest.

He lives in the city, and climbs its tower.

In contrast, the wholeness of the 'Tzaddik Gamur' is a righteousness that lies within himself. He cannot be compared to others, because he relates to noone but G-d.

His world is defined in the Beis Medrash, and there alone. Such a man can never be swallowed by the outside world - his life is self-contained.

He speaks Lashon HaKodesh and he stands on his own, alone, waiting patiently, far from the tower that is sure to crumble.

Good Shabbos.




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3. LECH LECHA



LECH LECHA

AVRAHAM AND NOACH

This week's Parsha always brings to mind a theme made popular by the modern-day rabbinic sermon, the contrast between Noach and Avraham Avinu.

Noach saves only himself and his family, building his personal ark of salvation. Avraham involves himself with all the world, spreading the name of Hashem and influencing the pagan multitudes.

While Noach locks himself away in a cloistered world, impervious to the surrounding

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storm, Avraham travels the earth, saving it for posterity.

Does this sound familiar?

It's a catchy idea, and it sounds wonderful from the pulpit.

But, it's not Emes.

The critique of Noach for living in his own world may resonate with modern audiences (as does its not-so-subtle reference to present-day Yeshiva students), but it ignores Chazal's praise of this very special ark:

"What is the Teivah? This is the Aron HaBris (the ark of the covenant). Noach, and the ark below [on this world], are such, the precise parallel of its image above." (Zohar)

Let us explain.

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"There were ten generations from Adam to Noach - to show the extent of G-d's patience; for all those generations increasingly angered Him, until He brought upon them the waters of the flood."

"There were ten generations from Noach to Avraham - to show the extent of G-d's patience; for all those generations increasingly angered Him, until our father Avraham came and received the reward of them all." (Avos, 5:2-3)

The Mishna juxtaposes Avraham and Noach, comparing their relative impact. While Noach is the sole survivor of a world that was destroyed, Avraham goes one step further, taking their portion as well.

As the Mishna explicitly states, the world of Avraham deserves a fate similar to the flood, but instead of devastation, Avraham inherits their place.

He too is a lone survivor. The difference is this: Noach is a Tzaddik, deserving of his just reward. Avraham is more. He fulfills the purpose of all creation, becoming sole beneficiary of a world that is now his, it having lost all merit of its own.

Man's reward is the role that he plays in the realization of G-d's plan for creation. Every physical entity in life has meaning and purpose, and in the fulfillment of this potential each aspect of the world achieves its place in existence.

What if a particular individual chooses to relinquish this role, opting instead to pursue his own desires? What is his place in the Divine scheme?

Unwillingly, he too serves an important function in the unfolding of G-d's will. He becomes the example of what man should not be, a manifestation of the evil that G-d abhors. He becomes an image in contrast, a negative. In his own obscene manner, he

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displays to the Tzaddik an evil alternative, an option to be rejected.

The righteous man inherits the world's due portion, for the revelation of G-d's will is actualized by himself alone. Stepping over the heels of the wicked, he uses them as a ladder to heaven, intensifying his own understanding of Hashem's word.

Let us now explain how Avraham Avinu acheives precisely that goal.

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G-d looked at the Torah and created the world.

The Torah is the blueprint of creation, a black and white parallel of the physical world, with identical characteristics.

Torah study implies the understanding that nothing is as it seems to be. Whether it be a Talmudic discussion, or a vexing life situation, one's first impression is always mistaken. Truth lies beneath the surface. Only once the complexities have been unraveled does man glimpse the deeper purpose of existence.

G-d revealed to Moshe the future of the Jewish people, each generation and their righteous men, each generation and their evildoers. The Torah destined to be spoken by all future students, and even the mistakes they will make.

Moshe Rabbeinu is the repository of Torah, and what G-d reveals to him becomes Torah itself. The lives of the wicked, and the mistakes of future generations, are transformed as aspects of Torah, illuminating the world with their reflection of truth.

Proper study, both in Torah and life, entails the understanding that truth embodies rejection of all alternatives, the negation of ill-advised conclusions.

It is in this manner that Avraham finds G-d. He smashes the idols of his father, rejects the teachings of his country, and disdains the values of his youth. Though they have discarded all meaning of their own, in his pursuit of the One G-d, Avraham utilizes their phony existence to enhance his own recognition of truth.

In the library of Avraham, the tractate Avoda Zara contains four hundred chapters. In this area, he toils exceptionally hard, studying this Sugya well. He authors the definitive word, revealing the futility of an idolatrous existence.

As Noach, Avraham actually saves only himself and his family, failing to prevent the destruction of the cities that have earned G-d's wrath. But, his unique recognition of G-d's ways grant meaning and purpose to evil itself, providing a place in creation for both good and bad. He takes their reward, appropriating for himself and his descendants the portion that the wicked reject.

Avraham is not the modern Jew, happily indulging in the culture of a foreign civilization. On the contrary, it is his negation of society that enhances his hold of a world beyond our

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own.

True G-dliness is beyond the natural grasp of mortal man. In a world of light and darkness, it is the black of night that serves as backdrop, developing the sight of those who long to see.

Avraham and his children also live in an ark, alone with G-d, isolated from a drowning world. The difference is this: while Noach's ark is a world that's self-contained, the world of Avraham is permanently docked at the center of the earth, encompassing all of creation, from heaven above to the land below.

"Said Rebbi Yitzchak: A parable: a man is traveling for place to place, and he sees a burning tower. He says: can it be that the tower has no master? Immediately, the master of the tower glances at him: "I am the tower's master."

"So too, once Avraham questioned: can this world be without a master? G-d glanced at him and revealed: 'I am the earth's master'." (Midrash Rabbah 39:1)

Avarham is reviled and ridiculed for his unlikely belief, a hidden G-d that directs the world with unified vision and purpose.

'Perhaps I believe in something impossible', he says, 'but, what you believe is even more impossible.'

It is this realization, the knowledge that life as we perceive it cannot be, that opens up a new horizon, one of meaning, value, and eternal purpose, a world of true reward.

"Can it be that the tower has no master?"









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4. VAYEIRA



VAYERA

AKEIDAS YITZCHAK

After a wait of many years, Avraham and Sarah have finally received a gift from G-d, a son to follow in their footsteps, spreading the word of G-d throughout the world.

Sarah was in her nineties, physically unable to conceive a child, much less nurture it to birth. Yet, a miracle occurs, and Yitzchak carries the destiny of the Bnai Yisrael.

Why was it necessary for the child of Avraham be conceived in such a startling manner?

Yitzchak, as well, will face a similar test, and he will be sixty years old, wed for two decades, before he has a child of his own.

True, G-d anticipates the prayers of the righteous, their suffering an incentive to turn towards Heaven for help. However, this idea alone cannot answer our question. Any number of troubles would suffice to induce a heartfelt prayer, the particular difficulty of the Avos in producing children needs an explanation of its own.

It is not easy to raise a Jewish child.

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Rising from the depths of despair, Yosef emerges from the dungeons of Mitzraim with

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two sons who are destined to be tribes in Israel.

"And the name of the second he calls Efraim, for G-d has given me to multiply, in my affliction" (Breishis 41:52)

"By the name of the forefathers, Avraham and Yitzchak, as it says, regarding them: 'Eifer' (ashes). Avraham: "V'Anochi Ofor V'Eifer"; and Yitzchak was 'Eifer' on the altar. Efraim implies twice 'Eifer'. For this reason, Israel is called by the name Efraim, as it says: "HaBen Yakir Li Efraim". (Da'as Zekeinim, ad. loc.)

But, when were Avraham and Yitzchak burnt to ash?

Actually, they never suffered even minor physical damage, but in their willingness to be sacrificed for the name of G-d, they transform their lives, consumed by the heavenly fire.

Consider: Avraham might have been ash, but he is saved from the furnace of Nimrod, revealing to all the truth of One G-d.

Yitzchak ascends the altar, taking this process one step further: "Our Sages say that his soul left him at the time of the Akeida, subsequently, it was returned to him." (Rabbeinu Tzaddok HaKohen)

Let us explain.

The name Yitzchak spells the words 'Ketz Chai' - the end of life.

From a G-dly perspective, Yitzchak did give up his life on Har HaMoriah. The balance of his years mark a different type of existence, a life in which he sees only the will of Hashem.

This was his own Tchias HaMeisim, his deeper look at G-d's world made possible by the sacrifice of everything he once knew.

It is only from this point on that Yitzchak fathers children of his own.

Meaning this: the very existence of the Jewish people, their past, present, and future, stands on the life that emerges from the ashes.

The creation of the Jewish people, and their continued existence, is a supernatural phenomenon, undeterred by the normal flow and pattern of human history.

This is true not only of the Bnai Yisrael as a whole, but for each individual Jew as well. Hence, though the wait of the Avos is nearly interminable, from the depths of darkness illumination shines, a new child is born.

G-d is suddenly seen, peering through the cracks, infiltrating the armor of an indifferent world.

The Avos relinquish all claim to a physical spot in this world, exchanging their mortal

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existence for an eternal transcendency. This home that they create stands on Har HaMoriah. It is the foundation of our Temple, birthplace of our nation.

These are the ashes of Efraim, the child G-d holds dear.

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The Shofar of Rosh HaShanah connects us to the ram of Yitzchak, our reminder to G-d of the animal offered in his place.

"And the Rishonim have written, the idea is for man to appear as if he were bound up for sacrifice, giving his life for G-d, and with intent, in trembling and fear, as if he is being led to the slaughter, to be offered upon the altar" (from the introduction to Tekias Shofar, Siddur Ishei Yisrael)

This concept finds a striking parallel in our own prayers - the words of Tachanun, recited twice weekly:

"Look from heaven and see that we have become an object of scorn and derision among the nations, we are regarded as sheep led to the slaughter, to be killed, beaten, destroyed, and humiliated."

Klal Yisrael is born at the altar, and there they remain. The ashes of Yitzchak are more than the merit of our fathers - they are the basis of our existence.

Yitzchak achieved much more than a moment of glory. His sacrifice was not a one-time affair, but the dedication of his life, the balance of his days offered in devotion to the service of G-d. It is here that the Jewish people find life, and to wander from this altar puts their very existence at risk.

It is true.

We are sheep led to the slaughter.

We can do this in one of two ways:

We can walk happily, together with the Avos, bound for the sacrifice of Har HaMoriah, sanctifying our lives for His Avodah. In our wake, Yishmael and Eliezer will lag behind, their future bound up with the donkey, oblivious of the mountain of G-d.

Or, we can be led to the slaughter in any case, dragged against our will to a fate we cannot ignore.

All this explains the puzzling question of the Jewish role in history, a wandering nation, driven from home wherever they turn.

We have no life on this world.

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Nothing but dust and ash.

"And I will remember the covenant of Ya'akov, and also the covenant of Yitzchak, and also the covenant of Avraham I will remember....." (VaYikra, 26, 42)

".....and why is memory not mentioned in regards to Yitzchak? For the ashes of Yitzchak appear before Me, piled in place upon the altar." (Rashi, ad. loc.)

".....U'B'Chol Zos, Shimcha Lo Shachachnu, Na, Al Tishkacheinu"

" ....But, despite all this, we have not forgotten Your Name - please, don't forget us."

Is it necessary to pray that we not be forgotten?

Perhaps it is we who have forgotten, losing sight of the sacrifice of Yitzchak, a life turned to ashes upon the altar.

So long as we remember, G-d Himself will never forget.












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5. CHAYE SARAH



CHAYEI SARAH

This week's learning through Project Genesis has been sponsored for the speedy and complete healing of Golda Nutta bas Sima by Gail and Arthur Morgenstern - please

learn for her speedy healing.

Sarah Imeinu, the mother of Klal Yisrael, is eulogized by her husband, and idealized by Chazal as the perfect woman, Eshes Chayil. After interpreting each verse as an allusion to her life, the Midrash Tanchuma continues:

"Zamemma Sadeh VaTikachehu - She planned for the field, and took it - She planned and took the field HaMachpela, and there she was buried." (Midrash Tanchuma, Chayei Sarah, 4)

This is a bit puzzling. The Torah clearly describes the endeavors of Avraham Avinu in his search for a proper burial place. He approaches Efron HaChitti only after the death of his wife. Nowhere does the Torah indicate that Sarah had expressed any interest in this particular field, and she certainly was not party to its purchase. By what effort is the field considered to be hers?

Apparently, it is the unique nature of the Ma'aras HaMachpelah, and the special qualities of Sarah Imeinu, that make them fit for one another.

In our shiur this week, we will define the model of a Jewish woman.

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"Rebbi Akiva was lecturing, and the group was dozing. He wanted to awaken them, and said: Why was Esther fit to rule over one hundred and twenty-seven countries? Let Esther, who is the granddaughter of Sarah, who lived for one hundred, and twenty, and seven, come and rule over one hundred, and twenty, and seven countries." (Midrash Rabbah, 58:3)

Esther rises to the throne in a direct line, drawn from the royal lineage of her mother

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Sarah.

This ascendancy indicates more than political power:

"VaYehi BaYom HaShlishi, VaTilbash Esther Malchus - And on the third day, Esther dressed with royalty. Shouldn't it read 'Bigdei Malchus' - clothing of royalty? Said Rebbi Eliezer, in the name of Rebbi Chanina: Teaching that she was adorned with Ruach HaKodesh. Here it is written, 'VaTilbash', and elsewhere (Divrei HaYamim, 12:18) it is written: 'V'Ruach Lavsha Es Amasai' " (Megillah 15a)

A true King is not one who imposes his dictates upon a resistant populace. Rather, he rules by the force of his own personality, his superior human qualities commanding the respect of a people anxious for leadership. He doesn't utilize his position for selfish profit, but tends benevolently to the needs of his faithful followers.

This idea is true as well from a broader perspective, the deeper vision of the prophet of G-d. His Ruach HaKodesh renders him fit to direct all the world in pursuit of the Divine plan. All of creation becomes subservient to the holiness he reveals, with each element of life directed towards the fulfillment of its own special role.

Much as the king lovingly cares for each of his subjects, aware of the needs and dreams of his nation, the prophet understands the true function of the physical world, its purpose in the unfolding of G-d's word. Undeterred by the constraint of popular perception, he leads the Jewish people in the direction he knows best.

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Sarah Imeinu was the consummate prophet, her level of Divine intuition surpassing even her husband. What is behind this one hundred, and twenty, and seven, this crown of her achievement?

"For this reason, each of the years are distinct categories, teaching that each category is interpreted on its own. When she was one hundred, she was as twenty, in regards to sin. Just as a twenty-year old has not sinned, for she is not subject to punishment, similarly, when she was one hundred, she was without sin. And, when she was twenty, she was as beautiful as when she was seven." (Rashi, Breishis, 23:1)

Who would we consider prettier, a girl of twenty, or a child of seven?

Twenty years marks a person's physical perfection, a woman's beauty is then at its peak. Yet, Sarah, reknowned for her good looks, is praised for having the innocent appearance of a young child?

The point is this: a girl of seven may very well be stunning, but she doesn't know it.

Nor does she care.

Sarah understands that the physical world is merely a tool to be used in pursuit of a higher purpose, it has no meaning or value of its own. She sees no sense in fawning over

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her own good looks. Beauty is not hers, and physicality has no independent substance worthy of notice or attention.

She is worthy of Ruach HaKodesh.

Subordinating herself and her identity in light of a deeper truth, she merits to see a light beyond the darkness, a prophetic vision that teaches the world obedience, to follow a benevolent King.

Years later, her own daughter follows in her wake, echoing the silent modesty of a beauty that is heaven-sent. Esther twists the will of a mighty king and nation, conquering the power of evil with a force that cannot be denied.

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In the language of Chazal, Avraham and Sarah are more than man and wife, more than the biological parents of our nation.

They are the soul and body of Klal Yisrael, each reflecting the consummate perfection of a Divine creation.

"Eishes Chayil Ateres Ba'alah" - a good wife knows how to be her husband's crown.

Let us explain.

The soul of man attaches himself to heavenly spheres, his life illuminated by the spiritual insights of an intellect that cleaves to G-d.

But, man's body can go two ways.

He can be filled with yearning for the One above, dedicated and committed to life as a faithful servant.

Or, he can sink into an abyss of physical desire, longing to satiate the gaping hole of material want.

Sarah is the Eishes Chayil, heeding her husband's call, reflecting the prophetic vision of a world beyond our own. With this, she overtakes Avraham, her word mirroring her Creator. Hence, Hashem commands Avraham: "Whatever Sarah says to you, accept from her." (Breishis 21:12)

Sarah is the master of desire, and she recognizes that the hope for holiness cannot coexist with appetites of the flesh. She orders the banishment of Yishmael from her sanctified home, lest his evil presence rub off on Yitzchak, the pure sacrifice, servant of G-d.

With this, she merits the field worth Arba Me'os Kesef, purchased with solid silver from Efron HaChitti.

"VaYishkol Avraham L'Efron Es HaKesef - this is the great 'Kesef' (yearning), for the

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desired worlds. 'Four hundred silver Shekel' are the four hundred [heavenly] worlds of pleasures and desire." (Zohar)

Sarah teaches her children a woman's place - taming the body of man to submit to a higher call. This is her place in eternity, 'Va'Ta'as B'Chefetz Cappeha' - 'her hands work willingly' - a woman faithful to her sought-after task.

She claims her birthright, the Ma'aras HaMachpelah that is justifiably hers.

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Let us take this one step further.

" 'VaYakam Sedeh Efron Asher BaMachpelah' [why is it referred to as 'Machpelah' (doubled)?] ....All who are buried within are promised that their reward is doubled." (Midrash Rabbah 58:10)

"...What is the word's secret? A field that is certainly doubled. What is doubled? The letter 'Heh' of the Divine name. It is doubled, and they both stand as one." (Zohar)

Both Sarah and Avraham have added to their name the letter 'Heh'. These two letters of the Divinity are reflected in their lives, the will of G-d manifest in the nation they sire. Working in tandem, together as one, they add up to ten, the 'Yud' that is the origin of G-d's essential Name.

Avraham is the 'Heh Ilayah', the upper 'Heh', influencing the multitudes with a shower of love and kindness, the soul of the nation.

Sarah brings this letter to physical life, the lower 'Heh', basis of our world. Accepting the guidance of her creator, she is crowned as its queen, deserving of the Malchus that reflects the King of all kings.

Sarah's world is one-dimensional and closed, she knows only of her need to bring this world back home.

She casts out all desire, purifying her body and cleansing her people, leading her children towards the only goal that counts.

Faithful to her role, she unites heaven and earth, together as one.

"Batach Bsah Lev Ba'alah, V'Shallal Lo Yechsar"




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6. TOLEDOTH

7. WAJETZE


Back to Parsha Homepage | Previous Issues

PARSHAS VAYEITZE

"And he came upon the place, and he slept there, for the sun had set, and he took from the stones of the place and set them around his head, and he lied in that place."

"And he dreamed, behold a ladder standing on the ground with its head reaching the heavens, and behold, angels of G-d going up and down upon it."

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"And behold, Hashem stood above him, and said, 'I am Hashem, the G-d of Avraham your father, and the G-d of Yitzchak, the land that you are lying upon I will give to you and your descendants." (B'reishis 28,11-13)

" 'And he came upon the place' - Said Rav Huna in the name of Rebbi Ami: For what reason do we refer to G-d as 'HaMakom' (the place)? For He is the place of the world, the world is not His place." (B'reishis Rabbah, 68,10)

" 'V'Hineh, Hashem Nitzav Alav' (and behold, Hashem stood upon him) - R. Chiya Rabbah and R. Yannai, one says 'Alav' - 'upon the ladder' and one says 'Alav' - 'upon Ya'akov'. The opinion that says 'upon the ladder' is fine, but the one who holds 'upon Ya'akov', does G-d stand upon him?"

"Said Rebbi Yochanan: The wicked stand upon their G-d. 'And Pha'aroh dreamed, and behold he was standing upon the river [The Egyptians worshipped the Nile]. But the righteous, their G-d stands upon them, as it says, 'V'Hineh Hashem Nitzav Alav'. " (B'reishis Rabbah, 69, 2)

In this shiur we will explain these ideas, gaining new insight into man's relationship with G-d.

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The underlying question in the Midrash is: who stands upon whom? Or, in other words: Who is depending upon whom for success? Does man rely on G-d, or vice-versa?

The declaration of our Sages is astounding; G-d stands upon man, it is the Tzaddik who consummates the Divine plan for creation.

Let us explain.

The essence of G-d is unknowable to human perception, Hashem is removed from the dimension of mortal man. Creation exists within a black hole, the spiritual vitality having been drained with the onset of physical life.

It is within this vacuum that man lives, independently capable of fulfilling his Divine mission, the restoration of holiness to this physical domain. G-d, in a sense, holds Himself back from revealing His presence to the world, allowing room for man's achievement. It is the fufillment of this task that grants man a place in existence, a well-deserved portion of eternity.

The wicked man, in contrast, views himself as the center of creation. He needs G-d to fill the empty void in his life, and to satisfy his unfulfilled needs. He stands upon his G-d, utilizing G-d's service to advance his own position.

He turns to G-d because he needs Him.

What could be wrong with that?

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Let us first clarify another difficult problem.

Many non-believers are of the opinion that man created the idea of G-d. They explain that for many individuals, life without any sense of a higher existence is meaningless, a world filled with pain and tragedy is insufferable, therefore, people have 'invented' the 'G-d' concept in an attempt to make life bearable.

What is our response to this assertion?

Only a wicked man could believe that.

The assumption underlying their claim is this: religion begins with man. Even more, existence begins with man.

In their view, there can be only one explanation for G-d: man needs Him.

Life can be understood only through the clouded and distorted lens of their self-centered existence.

A number of years ago, at a Jewish Community fair somewhere in the San Fernando Valley, I had a heated discussion with a non-observant, thirtyish or so, happy-go-lucky Californian. The details of our argument escape me, except his parting words: "Rabbi, I don't need your book, it's all right here, in my heart!"

His perspective is this: granted that the Torah embodies certain truths which G-d bestows upon life, enabling man to live a moral and just existence. I, personally, have nothing to gain from those particular words, because I have everything I need.

In other words, the only reason for man to follow G-d is the accordant benefit that accrues, a self-sufficient individual can make it on his own.

Life is not centered around man.

Whether Torah observance provides benefit, meaning, or even eternal life is irrelevant. We yearn for a place in existence, and life originates elsewhere, not in our own hearts. Religion begins with G-d, not man, and we strive to connect ourselves to His reality, not mold His presence to fit our perception.

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A careful reading of the Midrash reveals an important idea.

We have explained that the Rasha uses G-d to build his own standing.

Unlike the popular view of an evildoer, the Rasha of Chazal may be a completely observant Jew. It is his outlook towards G-d and His law that is misguided. This alone is sufficient to classify him in the ranks of the wicked.

Consider the following: A young man, short on cash, wants a new car, to impress his

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friends and family. Desperate to realize his dream, he turns to G-d with his request, recognizing that only Hashem can satisfy his desire.

Is this right or wrong?

As we have said: The wicked man may very well be worshipping G-d, but he is doing so improperly. True, the young man understands that Hashem is the address, but he is serving himself, not G-d.

Avoda Zara includes more than worship of the wrong deity. Literally, it is only the service that is 'Zara', foreign to the Torah mindset. He has the right G-d, only the wrong method.

It is himself that he worships. He stands on his G-d.

But, don't we daven each day for G-d to fulfill our each and every need?

Here's an illustration: A woman complains to her husband, "Why don't you ever buy me flowers? You know that I just love red roses!"

"Okay", he says, "Here's my credit card, why don't you call the flower shop and have a dozen roses delivered each week!?"

"Wait! Why are you angry? Didn't you say you want roses?. I promise, you can order as many roses as you want!"

This man is a fool. She doesn't want red roses. She wants HIM to give them to her.

We do not pray for health, sustenance, wisdom, or all our varied needs because we want them for ourselves. Indeed, there is nary a word in Shmoneh Esrei that is couched in personal terms. Rather, we take every area of our physical life, and direct it toward G-d, saying: "Hashem, I want YOU to give me health, I want YOUR forgiveness".

We don't want the flowers. We want the relationship.

We don't need health or prosperity in order to improve our position. We want merely to enhance our service of G-d, and need his blessing so as to serve Him best. We yearn for the opportunity to have our physical capacities utilized as vehicles to reveal G-d's glory. We long for the Kiddush Hashem of G-d acceding to our requests.

We hope to transform our physical selves as tools in the unfolding of the Divine plan.

We use ourselves to build up G-d.

"V'Hineh Hashem Nitzav Alav" - G-d stands upon him.

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There is a paradox in all this.

On the one hand, we refer to G-d as 'HaMakom', "For He is the place of the world". On the other hand, G-d's presence is completely dependent on the deeds of mortal man, His Hand hidden from human perception, relying upon man to grant Him space in this earthly domain.

R. Chayim Volozhin zt'l explains the term "Tzelem Elokim", man created in the precise image of G-d.

"He, His name be blessed, is referred to as 'Elokim', master of all forces. Every individual force in all the worlds, everything, He is the master of, bestowing power and strength every moment. They are all constantly dependent upon Him, to change them, or to arrange them, according to His will."

"Similarly, in this way, as it were, G-d created man, putting him in control of tens of thousands of forces, and worlds beyond number. He put them in his hands, that he should lead and direct them, according to his particular movements; his deeds, words, and thoughts, and the entire order of his actions, for good or bad...." (Nefesh HaChayim, Section 1, Chapter 2-3)

G-d places all creation at the mercy of man's good grace. The universe waits passively for the righteous man whose deeds will parallel G-d, elevating all existence. It is all at man's fingertips, from the depths of the earth, to the furthest reach of heaven.

Man is much bigger than we think. Ya'akov Avinu IS the ladder. His accompanying angels go up, while others come down, hardly believing that the earthly Ya'akov, a human being of flesh and blood, is the precise picture of the perfect man, engraved in G-d's image on the Heavenly throne.

G-d is the world's place; He IS the existence itself. Yet, there is no paradox, for he has placed all of existence in man's hand.

"How awesome is this place!", says Ya'akov, for Hashem has cradled all of Eretz Yisrael under his head. Indeed, the ladder of man's soul envelops all of life. Ya'akov Avinu, and his descendants after him, acquire their Makom in G-d's place, the land of eternity.

The world waits for us to wake from our slumber - "A'chein, Yesh Hashem BaMakom HaZeh, V'Anochi Lo Yadati"

Have a good Shabbos!

Any questions or comments? Address them to: [email protected]


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Shema Yisrael Torah [email protected]








Parshas Vayeitzei

"And he saw, behold, a well in the field, and there were three flocks of sheep lying around it, for from that well the flocks drank, and there was a great stone upon the mouth of the well"

"And all the flocks gathered there, and they rolled the stone from the mouth of the well, and they gave the sheep to drink, and they returned the stone to the mouth of the well, to its place." (Breishis 29:2-3)

The Avos seem to have a special affinity for wells. Everywhere they go, they are followed by wells. It is the well that sparks a dispute with the Plishtim, and it is there that they meet their wives, together with whom they build a nation for the future.

The Be'er is a source of blessing, an everflowing spring of G-d's benificent bounty. This Be'er follows the Bnai Yisrael as they escape from Egypt, and it is this fountain of Torah that travels with them throughout the desert.

Many men have tried to lift the stone that hides these sweet waters, but only Ya'akov Avinu succeeded in revealing its undiscovered depths.

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1

The elders of Athens confront Rebbi Yehoshua ben Chanania and the wisdom of Jerusalem.

"They said to him: We have a well in the field, bring it in to the city. He brought bran and threw it before them. He said: weave me a rope from bran and I will bring it in....." (Bechoros 8b)

The Vilna Gaon explains:

"The idea is ..... 'And he saw, behold, a well in the field..', meaning to say, a Be'er Mayim Chaim. As it says '....they have abandoned Me, the source of living waters, digging for themselves broken ditches that cannot contain the water.' (Yirmiah 2:13) ....and all has been given over to external [forces]. This is 'the field' - in the portion of 'the man of the field' [Esav]."

"And the survival of Israel, and their redemption, is only in the merit of the three Avos...."

"....'and there was a great stone upon the mouth of the well' - this is the obstacle stone, the evil inclination - 'and I will remove the heart of stone from your flesh' (Yechezkel 36:36) ..."

Underneath the surface of our world, undetected by the human eye, is a blessing that sustains all life. Physically, this is the water that nurtures all growth, and spiritually, it is the untapped well connecting heaven and earth.

The base of this well is Be'ersheva, the home of the Avos, resting place of the ladder that reaches to the stars. It is this path that Ya'akov takes to Charan, and with the holiness it reveals, he discovers the Bais HaMikdash, the wellspring of eternal life.

This road to redemption has taken an arduous detour, and the nations of the world gloatingly proclaim: 'the well is in the field' - the Jewish people have lost forever their portion in eternity.

Rebbi Yehoshua ben Chanania retorts: there is a great stone atop this well, the evil inclination that hinders man from drinking the pure waters. Only Ya'akov can pull away that stone, separating good from evil.

When that task is done, the world will drink from the crystal-clear truth that flows forever.

"B'Ever HaYarden, B'Eretz Mo'av, Ho'il Moshe Be'er Es HaTorah HaZos" (Devarim 1:5) - Be'er implies clarity and explanation, for it is the hidden truth beneath the world's external mask that resolves the problems of life.

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"And Ya'akov said to them: My brothers, from where do you come?"

The deeds of the fathers are an omen for their children.

Ya'akov Avinu is doing more than looking for water.

He is digging for the future redemption.

"Rebbe Yosi bar Chanina explains the verse as reference to the exile: .... 'MeiCharan Anachnu' - MeiCharono Shel HaKadosh Baruch Hu Anu Borchim - we are running from the anger of G-d......'And he said to them: do you know Lavan ben Nachor?' - Do you know He who is destined to cleanse your sins as white as snow?....."

"In whose merit? 'And behold, Rachel his daughter is coming with the sheep'. (Midrash Rabbah, 70:8)

The Torah describes an elaborate scene, taking place long ago at a faraway well. This is more than descriptive literature. Ya'akov sees a prophetic vision, a moment of insight into the life of a nation.

The stone sits perched atop the well, the many sins which keep us entrenched in a long and bitter exile. Three groups of shepherds stand in waiting; the three Avos and the three Regalim, three times a year when three groups of Jews ascend to the temple; Kohanim, Leviim, Yisrael.

"And he said to them: but the day is still great, now is not the time to gather in the sheep, give the sheep to drink, and go out and graze."

In other words - "But, the day of redemption is here, today, if only we hearken to His voice. Give the sheep to drink from the waters of Torah."

"We cannot", they answer, "so long as the stone still sits atop the well."

And still we wait - for Rachel, pillar of the home, as she stands in the field, crying for her children.

"Kol B'Ramah Nishma, Nehi Bechi Tamrurim, Rachel Mevakah Al Baneiha" - "A voice is heard upon high, a wail of bitter crying, Rachel weeps for her children, refusing to be comforted, for they are gone." (Yirmiyah, 31:14)

"He was still speaking with them, and Rachel arrived with her father's sheep, for she was a shepherd"

Rachel goes out to the field, and there she stays.

Ya'akov greets her and weeps, for he now sees that they cannot be buried together. Enshrined on the road, she will remain with her children, out in the field, suffering along with them the bitter exile of Ish Sadeh - Esav, man of the field.

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"So says Hashem, hold back your voice from crying, and your eyes from tears, for there is reward for your actions, says the Lord, and they will return from the land of the enemy." (ibid. v. 15)

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Our Parsha is the scene of a dramatic transformation, a sharp turnaround in the life of Ya'akov Avinu.

Ish Yoshev Ohalim - the man who dwelled in the tents, living a tranquil life of Torah, suddenly runs for his life, in the attempt to escape his murderous brother.

From the frying pan, straight into the fire.

From this moment on, Ya'akov knows no peace. He struggles to overcome the wiles of Lavan, and overcomes the clutches of evil, from one misfortune to the next.

It is the stolen blessing that marks this change. Ya'akov has acquired the portion of Esav - man of the field.

Man must serve G-d in two ways if he is to return to the Garden of Eden.

He must eat from the Etz HaDa'as - toiling in the tents of Torah, digging hard to uncover the hidden truths of a world that has gone astray.

And now - he must till the field of weed and stone, repairing the damage of the Etz HaDa'as, separating the good and evil, wending his way through the difficult road of trial and tribulation.

It is this stone that still lies above the Be'er. Every Jew needs to dig a well.

The Torah encourages us to toil - "Yagati U'Matzasi" - after months of concerted effort, man discovers the blessing that has been there all along.

It is the very act of striving, the exertion of sweat and pain, that is transformed into a blessing of inestimable gain.

Every man needs to struggle - but the question is: to what purpose?

The Plishtim also dig. They descend upon the sea, working to recover the harvest of fame and fortune, the physical bounty of Olam HaZeh.

But the children of Ya'akov yearn for more - to uncover the well the Plishtim stuffed up, a Mekor Mayim Chaim.

"And all the flocks gathered there, V'Galalu Es HaEven - and they rolled the stone from the mouth of the well, and they gave the sheep to drink, and they returned the stone to the mouth of the well, to its place."

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The shepherds of Charan can also remove the stone - but only for a short while.

Ya'akov takes this trick one step further.

"And when Ya'akov saw Rachel the daughter of Lavan, his mother's brother, and the sheep of Lavan, his mother's brother, and Ya'akov approached, VaYagel Es HaEven - and he uncovered the stone from the mouth of the well...."

Ya'akov reveals this: it is the stone itself that hides life's true blessing.

He takes Esav's world, a world of evil and harm, a world that knows both Tov and Ra, and conquers it as well.

He sees Rachel - and sees the years of sadness and pain, the long and harsh exile, the loneliness of a desperate mother as she cries for her forgotten children.

Ya'akov Avinu reveals the true depth of this secret well: it is the agony itself that ultimately begets true comfort - the fury before the calm. The longing for redemption is man's greatest guarantee that the yearning for his Creator still churns.

He sees her tears as they melt the stone that lies above the well, softening the heart of stone preventing man from partaking of its sweet waters.

He puts this stone above his head, as he rests upon the mountain.

It is upon this stone that he builds the Holy Temple - a well that never rests.









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8. WAJISHLACH


Back to this week's parsha | Previous Issues

PARSHAS VAYISHALCH

"And he commanded them, saying: 'Say this to my master, Esav: So says yourservant, Ya'akov: "Im Lavan Garti, VaEchar Ad Attah" - I have lived withLavan, and been delayed until now." (B'reishis 32, 4)

" 'Garti' - I did not become important, or an officer, but rather, astranger. It is not worth your hating me for the blessings of your father,who blessed me: 'Be lord over your brother'. It has not been fulfilledthrough me." (Rashi, ad. loc.)

"When Ya'akov said, 'It has not been fulfilled through me', he explainedthat they had not been actualized through HIM, for Esav had thought toreceive the blessings himself. Esav was unconcerned for his descendants, aswe said earlier, for he had positioned his wives before his children. Theblessings 'have not been fulfilled with ME', but they will be realized byhis children, and of what concern to you are your descendants?!" (Maharal,Gur Aryeh, ad.loc.)

Ya'akov and Esav have different outlooks on life. As he prepares to

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confront his brother, Ya'akov places his sons before his wives, while Esavhas always done the reverse.

This is not because Esav respects the rights of women.

In our shiur this week, we will expand upon this idea, describing twodisparate worldviews. It is this distinction that separates Klal Yisraeland the descendants of Esav, the modern-day culture of the Western world.

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"Amar Rebbi Yochanan: Ya'akov Avinu never died. Said [Rebbi Yitzchak]: Wasit for naught that he was eulogized, embalmed, and buried? He [RebbiYochanan] said: I am interpreting a verse.....Ya'akov is compared to hisdescendants, as his offspring are alive, so too, he is alive." (Ta'anis 5b)

Ya'akov Avinu, and his descendants, the Jewish people, are one and thesame. The life-force of his children originates with him. With their birth,his holiness and sanctity have been reproduced beyond his physical self.

It is here that the distinction between Ya'akov and his brother findsexpression. The primary differentiation is the Bris, the covenantal signthat marks the birth of each newborn. Gentiles are referred to as 'Arelim',uncurcumcised, reflecting the lack of sanctity that marks their creation.

"And Ya'akov said to Lavan, bring me my wife, for my days have beenfulfilled....." (B'reishis 29, 22)

Ya'akov's physical relationship with his wives was the essence of holiness,purely for the sake of Heaven, with no hint of self-interest or personalpleasure. He has no shame in openly demanding his right to marriage, forhis only motivation is the fullfillment of G-d's will, the birth anddevelopment of Klal Yisrael.

Esav has different reasons for marriage.

"And Esav took his wives, and his sons and daughters, and all hishousehold...." (B'reishis 36, 6)

He puts his wives first.

"The reason is, for Esav, his wives are primary, he married them forlicentiousness, therefore he positions his wives before his sons. His wivesare his primary intent, his children were born only as a result of hisdesire for women. Ya'akov however, only married in order to raise twelvetribes, it was for his children that he married. Therefore, he places hissons before his wives, they are the cause for his marriage."(Maharal, Gur Aryeh, B'reishis 31, 17)

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These are their two perspectives on life, both a world apart.

For Ya'akov, the value of existence is measured by what can be achieved,the productive capacity to pursue a meaningful and fruitful life. In Esav'sview, life is defined by the here and now. His principal pursuit is thesatisfaction of every physical urge. He cares for his wives, not hischildren, much as he willingly sells his future for a colorful bowl of stew.

Ya'akov sees this world as a corridor, a passageway towards his true home.He is a 'Ben Olam HaBa', a citizen of the next world. He merely utilizesthis world as a means enabling him to reach his goal.

Ya'akov's children are his life. He lives in their world, a life foundedupon the future. His is an eternal serenity, never tasting the death thatstrikes those who partake of a hedonistic existence.

"Ya'akov Avinu Lo Meis."

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Every once in a while, I read a Reader's Digest type of real-life adventurestory. These tales follow a familiar pattern. Two men climb a mountain,sail the sea, cross the desert, or trek through the Noth Pole. Disasterstrikes, storm hits, animals attack. Our hero courageously summons his lastreserve of strength in a struggle for survival.

I am always puzzled by one factor. Why did he climb to thirty-thousand feetin a raging snowstorm, and sleep on a ledge in temperature of twenty belowzero, if he knew it was dangerous?

Why are people fascinated by the possibility of a trip to the moon? Whatexactly would they do there? In fact, what does our mountain climber expectto do when he scales the peak? And if he has no plans, then why has hespent three days climbing, endangering his life in the process?

Perhaps we can understand this strange sort of pleasure by analyzing modernman's most prevalent form of punishment.

Why is the threat of a prison cell so frightful?

Man sees jail as confining, limiting his movements and constricting hispossibilities. After all, a prisoner can't easily climb the Alps, nor canhe travel to the moon.

Let us explain.

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In our society, young men feel exuberant and alive, while elderly peoplesit by idly, with a sense that life is ebbing away. Youth provides man witha sense of vibrancy, zest, and enthusiasm, certain that the best of life isyet to come.

To them, life means leaving your options open.

A young person sees before him an unlimited array of possibilities. As hegets older, and his physical prowess wanes, his choice of activity becomeslimited, hence, the midlife crisis associatied with aging, and theartificial attempts to bypass its natural effects.

Another example: at night, man is afraid. He senses that his existence isthreatened. Why? Is he afraid of a monster in the dark?

Of course not. But, in darkness, man cannot perform. His actions arecompletely circumscribed. He cannot see beyond his own self.

He is forced to confront a stranger. Himself. In the absence of the actionand sounds that are his usual companions, he is left with nothing butmemories, so naturally, he is afraid. To him, life has always been thepursuit of possibilities, not the achievement of, or reflection upon, hisgoals.

Man climbs mountains, or strives for the unreachable, because it makes himfeel alive. He yearns for the moon, because it grants him access to thevastness of the universe. He is lulled into believing that he can doanything he wills.

Of course, as soon as he reaches the peak, there is nothing to do. He neverwanted to DO anything, it was the possibility that struck his fancy. Forthis reason, all worldly possessions and accomplishments lose their allureonce they have been acquired. The moment man buys the car that has expandedhis reach, or scaled the mountain to get to the top, he searches for thenext horizon to conquer.

It's no coincidence that society's happiest day is Sunday, the beginning ofthe week. "Daddy, what are we going to do today?" is every child's weeklyrefrain. "But, Daddy, we went there last week!!"

Klal Yisrael, in contrast, waits for Shabbos. The end of the week. A daywhen there's nothing to do. On the contrary, everything must be done inadvance. We eat from what has been previously prepared.

Deeds are important only to the extent that they are purposeful, bringingus closer to our goal. To Ya'akov, his family's significance precedes thatof his wife. Though she was instrumental to his life's achievement, it isthe end that overshadows the means. It is his personal Shabbos. Similarly,

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everything we do in life is mere preparation, leading us to our ultimategoal, the object of our creation.

We anticipate all week our climb to the top, although when we arrivethere's nowhere to go. But unlike the others, we don't search for the nextmountain to climb. On Shabbos, man stays in his place.

Much as Ya'akov Avinu, who camps outside the city, establishing the'Techumim', boundaries that limit and define a space of his own.

It is "MeiAin Olam HaBa", our connection to the world-to-come. We are notinterested in doing, we only do in order that we can have. We want the top,not the climb. And when we arrive, we remain for all eternity.

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"And Esav said, 'I have much, my brother, keep what is yours'. And Ya'akovsaid, 'Please, if I may find favor in your eyes, take the gift from myhand, for I have seen your face, as I have seen your angel, and you havebeen appeased. Please, take my offering that I have brought to you, becauseHashem has graced me, and I have it all...' " (B'reishis 33, 9-11)

Esav has much, while Yaakov has all.

Esav has no interest in what he has. His eye is focused on the horizon,searching for another acquisition or experience. No matter how much heacquires, he can never be satiated. To remain stationary is to be stifled.He'll run to the end of the earth in the vain hope of experiencing one morepleasure.

Ya'akov is happy with what he has.

"Same'ach B'Chelko" is not merely making do with what one has, or makingthe best of a difficult situation. It's because Ya'akov never looks beyondhimself that he sees his world as perfect and complete. He doesn't make dowith less, he has it all. His world is self-contained.

Ya'akov is not afraid of the dark. To him, this entire world is a long,black night. Though his actions may be limited, he is always occupied,reflecting upon yesterday in his preparation for tomorrow.

On the contrary, the descendants of Ya'akov observe the cycle of the moon,marking their calendar with the light that promises a brighter dawn.

Esav and Ya'akov part for good, travelling their separate ways.

Modern man cannot understood this strange nation that lives among them,

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apeople that dwells alone, refusing to mingle with strangers, keeping theirdistance from a beckoning world.

It's not that we are frightened of their phony embrace.

Rather, it is because we already have all that we will ever need. We rejectthe pleasure and excitement that defines their physical existence,satisfied with our homes and families, our inner world.

Ya'akov grabs hold of Esav's heel, waiting for the end.

Then, Esav will cry: "Shalcheni, Ki Alah HaShachar!" Any questions or comments? Please address them to grossman @actcom.co.il











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PARSHAS VaYISHLACH

"As a muddied fountain, and a blocked spring, is a righteous man bending before a Rasha" (Mishlei 25:26)

"....just as it is impossible for a fountain to be muddied or a well to be blocked, similarly, it is impossible for a Tzaddik to bend before a Rasha."

"Said HaKadosh Baruch Hu [to Ya'akov]: he was going his own way, and you sent messengers to him, saying: This is the word of your servant Ya'akov?"

"....One who takes a dog by the ears is one who meddles in an argument that is not his own." (Mishlei 26:17)

"A parable: a gangster chief who is sleeping at a crossroads. A passerby begins to wake him, warning him: arise, there is evil present here! He says to him: you have awakened the evil! He was sleeping, and you awakened me! Similarly, G-d says to Ya'akov: he was going his own way, and you sent messengers to him, saying: this is the word of your servant Ya'akov?" (Midrash Rabbah, 75:2)

Our Sages find fault with Ya'akov's submission before his evil brother. A Tzaddik represents the presence of G-d on earth, and undue humility denigrates His honor in the face of evil.

This idea is a bit puzzling.

The actions of Ya'akov in this week's Parsha are a lesson for the ages. Throughout the years, Jewish leaders have referred to this fateful meeting, taking guidance from Ya'akov's every move as they prepared for their own dealings with the non-Jewish world.

In fact, the actions of Ya'akov are seen as an omen for the ages. The tumultous relationship of these two brothers is paralleled by the historic enmity of the Bnai Yisrael and their worldly neighbors, as the eternal truths expressed by Ya'akov and Esav plays itself out in real life.

So, which is it? If the subservience of Ya'akov was unjustified, why have our mentors followed his lead? If his actions were proper, why is the Midrash so critical?

In our shiur this week, we will learn of Ya'akov's true intent, an instruction manual for his wayward children.

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Ya'akov Avinu is the image of the perfect man, his countenance engraved upon the heavenly throne, in the very likeness of Adam HaRishon, G-d's own handiwork.

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Ya'akov remains alone, apart from worldly concerns, his life perfect and self-contained.

Years later, his descendants form a nation that dwells alone, heirs to an eternal heritage, an inner dimension separating them from the Gentile world.

Their subservience to nations that mock His word is a mark of shame, a blot on G-d's name, a stain that minimizes His glory.

Let us explain.

Among the sinners who lose their lot in the world-to-come is the man who disgraces Torah scholars.

Certainly, this is not a deed to be proud of, but why does it deserve such harsh punishment?

"...one who shames Torah scholars cheapens the word of G-d, and has no share in Olam HaBa....the way of Kiddush Hashem is to express with every utterance, with every hint of the eye, with every movement and action, that the foundation of man's life, his greatest glory, his good, his essence, his benefit, and his worth, is the service of G-d, His fear, and His Torah....This is the honor of G-d."

"And those who defame Torah scholars, and His fear, negate this idea, and demonstrate the opposite with their conduct, as if to say that Divine service is not essential, but honor and glory are due to success in worldly affairs, and fundamental things exist other than the service of Hashem. They desecrate the Torah...." (Rabbeinu Yonah, Sha'arei Tshuvah, 3:143-8)

Torah study is the basis of all existence. The primacy of Torah above all else finds expression in the Talmid Chacham, whose every word and deed demonstrates subservience to the will of G-d.

This commitment to Torah is more than religious piety. It reflects the basic truth of existence: only the Torah has true purpose. Though the physical world may serve as a means towards the attainment of a higher goal, it is itself devoid of independent substance.

This concept should give pause to those who criticize the diligent Torah students who dedicate their days to learning. Yes, Kollelim do depend on the community for support, but the moaning one hears from certain quarters betrays more than a reluctance to give charity. It contains a subtle reproof, 'Why aren't they doing something more productive?'

Let's be perfectly clear: resolving a difficult talmudic problem is more important than discovering life on Mars, or winning the Super Bowl, or conquering the stock market.

Man's priorities are judged by the amount of attention he devotes to each task. Many are those who worry about next week's salary, or last night's boxscore, but how many people are concerned about understanding Tosafos?

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It is around this question that Ya'akov and Esav meet once again.

"VaYikra'u Shmo Esav - This is the 'Shav' (worthlessness) that I have created in My world." (Midrash Rabbah, 63:12)

Esav, and his world, don't count.

The Torah has it all, it shouldn't need to beg.

Or bend.

Ya'akov has no business bending before Esav.

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After bringing his family across the river, Ya'akov returns for the small jars he has left behind, careful that his possessions not go to waste.

It is at this point that the angel of Esav, man's evil inclination, attacks.

The Yetzer HaRa descends upon man at moments of vulnerability, and despite his righteousness, Ya'akov has allowed an opening for evil to enter.

In a life of otherworldliness, a dimension where Klal Yisrael resides alone, the Yetzer HaRa has no function. But, when just for a moment, Ya'akov becomes distracted by physical concerns, legitimate as they may be, the angel of Esav siezes the opportunity. 'Ya'akov too, is just like me.'

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The Avos don't make mistakes.

Their words and actions are Torah.

Ya'akov understands this: though he may be absorbed in celestial spheres, his descendants will someday be embroiled in the turbulent lifestyle of Olam HaZeh, and by what merit will they survive? It is for their sake that he chooses to confront Esav and his entourage. Though he comes out limping, he emerges alive, vanquishing the power of evil, and protecting the Jewish future.

This is the dual message of Ya'akov's fateful meeting. For a Tzaddik of his measure, this surrender is an unwarranted gesture, elevating Esav to a status he does not deserve. But, in the generations to come, the people of Israel will have all too frequent contact with a vindictive world, and Ya'akov accounts for that too, teaching his children to know their place.

Sometimes, it is best to bend.

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For sixteen hundred years, the Jewish people followed this lesson well, resigning themselves to degradation and shame, forced into submission by a hostile world.

But, about a century ago, certain elements came to the conclusion that the time was ripe to recapture lost 'Jewish pride'. Refusing to capitulate to the demands of the nations, they foisted their definition of the 'new Jew' upon an unsuspecting people, capturing the hearts and minds of their generation.

They made one mistake.

The Jewish people never lacked self-respect.

Though pushed to the ground, and kicked while he was down, the Jew always laughed inside, spitting upon the image of Esav and his world. Ready and willing to concede physical defeat, the Jew eyed a different sort of prize, the joy and inner peace of a nation that dwells alone.

But, when powerful forces shattered the sanctity of Jewish life, besmirching the Torah and its scholars, the values of yesterday were turned upside down. Dignity was redefined as surrender, while physical prowess was suddenly held in high esteem.

When the Torah is abandoned, Jewish pride is suddenly lost, and Klal Yisrael travels to foreign lands in a vain attempt to revive the dignity of a mighty nation. So, while throughout the country, thousands of men joyfully sacrifice their youth at the fountain of Torah, many more hope in futile desperation that Israeli soccer will finally succeed upon the world stage, salvaging their faded dreams.

A number of years ago, I traveled with a group of educators to visit a secular Kibbutz. After being given a tour of the grounds, a Kibbutz leader spoke to us about their basic values.

"We have left behind the Galut mentality", she declared, "we have created a society of our own, a new and independent culture."

I raised my hand.

"Tell me", I asked, "Can you explain why the walls of the youth lounge are adorned with pictures of Michael Jackson and Michael Jordan, and the stereo is playing the latest American hits? I have visited numerous Charedi homes of the so-called 'Galut mentality', but I have never seen any posters of non-Jews, or any hint of foreign culture!"

"L'Tza'ari HaRav", she admitted, "you are one-hundred percent correct."

When the Torah is substituted for interests of dubious distinction, the people of the book become a lost and wandering nation, searching desperately for a last vestige of the pride they left behind.

And still, Ya'akov struggles for the life of his children, wrestling the angel of Esav in a

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battle to the end.

"VaYomer Shalcheni, Ki Alah HaShachar!"

"VaYomer, Lo Ashalechacha, Ki Im Beirachtani"

"VaYomer Eilav, Mah Shemeicha? VaYomer, Ya'akov"

"VaYomer, Lo Ya'akov YeiAmer Od Shimcha, Ki Im Yisrael, Ki Sarisa Im Elokim, V'Im Anashim, VaTuchal"









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9. WAJESHEV



PARSHAS VAYESHEV

"VaYeshev Ya'akov B'Eretz Migurei Aviv, B'Eretz Cana'an" (B'reishis 37,1)

"Bikesh Ya'akov Leishev B'Shalva - Ya'akov wanted to dwell in tranquility, pounced upon him the excitement of Yosef. Says Hashem: 'Is it not enough for the Tzaddikim that Olam HaBa is prepared for them? They search for tranquility in this world as well?' " (Rashi, ad loc.)

Ya'akov is being rebuked for the desire to rest peacefully in the land of his fathers. What precisely is he doing wrong? Certainly, Ya'akov Avinu has no wish to retire. If he asks for respite, it is only to serve G-d more efficiently, undisturbed by the upheavals that have marked the past twenty years of his life.

In our shiur this week, we will answer this question, demonstrating why there is no easy path to the world-to-come.

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"They [the elders of Athens] said to him [Rebbi Yehoshua ben Chanania]: 'We have a well in the field, bring it into the city!' He brought bran, and threw it before them: 'Weave me rope from bran and I will bring it in.' They said to him: 'Is it possible to weave rope from bran?' He said to them: 'And is it possible to bring a well from the field into the city?' " (Bechoros 8b)

The Vilna Gaon clarifies this mystifying debate, where Rebbi Yehoshua ben Chanania defends the Jewish faith before the wise men of Greece.

Underneath the surface of the earth, hidden to the human eye, is something that sustains all life: water; or Torah, it's spiritual parallel. The B'nai Yisrael claim that it is our forefathers who dug this well, it is from there that we drink to satisfaction, to this very day.

Presently, the well is covered by a great stone, man's evil inclination, and we patiently wait for redemption. Salvation will arrive in the merit of our three righteous forefathers,

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those who first uncovered this well, deep within the Jewish heart.

"The idea is this: From Avraham came Yishma'el, and from Yitzchak: Esav. They are the chaff and straw to the wheat kernel....and this is as Esav asked his father: How does one tithe straw? [to show that even the straw, Esav, is holy]....and ben David will not come until they [Klal Yisrael] are separated from the nations, who will be 'as the chaff, battered in the wind' (Tehillim 1, 4). Therefore, two Messiahs will come, parallel to Avraham and Yitzchak, and separate the chaff and straw."

"And still, they will be unable [to bring redemption] until the bran is separated from the flour, they are greatly attached to the kernel. These are the Erev Rav, who are the waste products, from the position of Ya'akov. This is 'the great stone [at the mouth of the well]' (B'reishis 29, 2), which is the delay [in redemption]. Therefore, 'And Ya'akov approached, and uncovered [the stone]' (B'reishis 29,10)."

"And this separation [from the bran] has ceased, with our many sins, in exile, and the 'Erev Rav' are very much attached, in their midst. And 'the grinding [of the grain] has ceased...' (Koheles 12, 3). Therefore, 'Im Ein Kemach, Ein Torah' (without fine flour, there is no Torah) (Avos 3,17), for the bran is still attached to the grain."

"And this is [the purpose of] all of exile, to be broken in exile, until the separation, [as in] the three days of darkness [during the plague of darkness]....and then will be separated, and die, all the wicked of Israel." (Vilna Gaon, Peirush Al Kammah Aggados)

The elders of Athens ridicule the faith of the Jews. Do you truly have access to hidden wells? Where are they? Can you bring them in from the fields, the portion of Esav, 'man of the fields'?

"Can you make rope from bran?", retorts Rebbi Yehoshua ben Chanania.

"Where there is bran in the house, there is poverty in the house" (Pesachim 111b), and furthermore, "Ein Ani Ela B'Da'as" (true poverty is in regards to wisdom) (Nedarim41a). "What is poverty? Poverty of Torah." (Kiddushin 49b)

The hidden wells are the secrets of Torah, waiting to be uncovered by the man who partakes of pure, white bread, distinguishing the kernel of wheat from the irritating bran. Redemption will come, Rebbi Yehoshua says, when the children of Ya'akov cast aside the evil inclination standing between them and the sweet, clear water of their forefathers' well.

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There was once an advertising campaign for the Club Med Vacation. A panoramic scene of blue ocean, blazing sun, and people enjoying themselves at varied forms of recreation. The pitch was something like this: "Come to Club Med, and relax! You can play golf at our magnificent course, or eat at one of our fine restaurants! You can go snorkeling, or diving; swim at our isolated beaches! You can walk miles of clean, white sand!"

But the key attraction was this: as the camera focuses on two people lying motionless,

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face down to the ground: "Or, you can come and do nothing at all!"

The most compelling argument is saved for last. Who can resist? Imagine, your dreams fulfilled! You can do absolutely nothing!

We view life a little diferently.

"HaYom L'Asosam U'Machar L'Kabel Scharam" - "Today is for the doing, tomorrow is to receive their reward" (Eruvin 22a)

Man was put on this world with a task to perform. Here, man works, preparing for the future, his eternal rest.

This world is compared to the six days of the week, hustle and bustle in the chase to earn our keep.

Winnowing is prohibited only on Shabbos.

In the meantime, we need to separate the grain from the chaff.

Let us explain.

If this world is known as Olam HaZeh, wouldn't it be more appropriate to refer to the next world as Olam HaHu, that world? Why the appellation of Olam HaBa, the world-to-come?

The next world comes after this; it follows as a result, a product of our actions here. Olam Haba is not an independent entity, but rather, we create our own place in eternity. After all, 'if one doesn't trouble himself on Erev Shabbos, what will he eat on Shabbos?'.

This world, as well, doesn't stand on its own. Its value is measured to the extent it is utilized in the pursuit of G-d's will. It exists as a tool, an instrument enabling man to reach his destination.

Olam HaZeh is the bran; the chaff and straw. They always come first. Their presence promotes the growth of the precious kernel that lies within. It is for this reason that the Zohar begins with the verse: "as a flower among the thorns, so is my beloved among the daughters" (Shir HaShirim 2, 2). It is this idea that is the basis of life's inner meaning, the wellspring of hidden secrets. By peeling away the layers of falsehood that define the physical world, the kernel of truth at the origin of existence becomes revealed to the chosen few. Casting aside the vanities of a facile world, Klal Yisrael, the 'flower among the thorns', discovers its own hidden glory.

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The righteous man has a unique perspective on life. He understands that he cannot be complacent, even for a moment. He is a faithful servant, a diligent worker, loyal to his task. He weighs every word, and analyzes each action, painfully aware of the formidable obstacles that hinder his success. He has no time to squander, not a minute to waste. He

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is constantly sifting the sands of time, casting aside the wasteful chaff in the unceasing attempt to purify his world.

"The hay, straw, and chaff argue with each other. This one says: 'The field was planted for me!', and this one says: 'The field was planted for me!'. Said the grain of wheat: 'Wait until the harvest, and then we'll know for whom the field was planted'. They came to harvest, and the owner went out to winnow his produce. The chaff blew away in the wind. He took the hay and threw it to the ground. He took the straw and burned it. He took the wheat and formed it into piles. All who saw it, came and kissed it....."

"So too, the idolatrous nations. These say, 'We are the essence, and for our sake the world was created!', and these say: 'For our sake the world was created!'. Says Israel to them: 'Wait until that day comes and we will know for whom the world was created'."

"This is as written: 'For, behold, that day is coming, burning as a furnace, [and all the wicked, and all evildoers will be as straw, and that day that is coming will burn them up, says the Lord of hosts, and it will leave them with neither root nor branch]' (Malachi 3,19)." (B'reishis Rabbah 83, 4)

In a world where the goal of man is to sleep till noon and play until dawn, it is no coincidence that whole grain and bran have become the foods of choice. They may be physically nourishing, but our impoverished souls are unable to digest their coarseness and impurity.

Though this world is filled with sin and imperfection, the man of faith understands that a loaf of bread is produced only with great effort. Until Shabbos comes, he works and toils, refining the flour that will be his sustenance.

"Na'ar Hayisi, V'Gam Zakanti, V'Lo Ra'isi Tzaddik Ne'ezav, V'Zaro Mivakesh Lachem"







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PARSHAS VaYESHEV - CHANUKAH

"....VaYehi Yosef Yefeh To'ar VeYefei Mar'eh" - "....and Yosef was good-looking, and of pleasant appearance." (Breishis, 39:6)

In all the Torah, Yosef is the only man described in this fashion.

Is this a factor worthy of praise?

"The daughter of the emperor said to Rebbe Yehoshua ben Chanania: how can such glorified wisdom be contained in such an ugly container? (Rebbe Yehoshua was extremely unsightly)"

"He said to her: your father puts his wine in earthenware kegs."

"In what then should it be stored?"

"You, who are so important, should put your wine in kegs of gold and silver."

"She went, and informed her father, and their wine was poured into kegs of gold and silver. It all went sour. They informed the emperor, who asked his daughter: who told you to do this? Rebbe Yehoshua ben Chanania."

"They called for him, and asked: why did you tell her this?"

"Exactly as she said to me, I said to her."

"But, aren't there good-looking men who are also learned?"

"If they would have been ugly, they would have learned more." (Ta'anis 7a)




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Elsewhere, the same Rebbe Yehoshua ben Chanania defeats the elders of Athens, entering their academy to debate the meaning of life. (Bechoros 8b)

It is the homely look of Rebbe Yehoshua that overcomes the beauty of the Greeks.

"....V'Orrarti Banayich Tzion, Al Banayich Yavan.....and I have woken your sons, Tzion, against your sons, Yavan..." (Zechariah, 9:13)

Just like Yosef, the Torah refers to Tzion as the repository of beauty - "MiTzion, Michlall Yofi Elokim Hofia - from Tzion, which encompasses all beauty, G-d shines forth." (Tehillim 50:2)

In fact, our Sages directly compare Yosef and Tzion, both of whom are hated and scorned, plotted against and sold, thrown into empty and dangerous pits.

The Torah has its own measure of beauty.

Let us explain.

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Alexander the Great, the student of Aristotle, spread the teachings of Yavan throughout the world, conquering faraway lands, expanding the influence of a culture that rules the world to this day.

Throughout his campaign, he is encouraged by a vision, an old man dressed in priestly robes, Shimon HaTzaddik, last of the Anshei Knesses HaGedola. When they finally meet, Alexander the Great descends from his chariot and bows before the Kohen Gadol. To the amazement of his entourage, he publicly acknowledges that Yavan owes its victory to Shimon HaTzaddik.

Chazal teach us that the year of Alexander's rise to the throne was marked simultaneously by the death of Malachi, last of the prophets.

This is true in more than a physical sense. It is the cessation of prophecy that allows for the rise of Yavan, a nation that popularizes Kefirah, denial of G-d.

In a world of prophecy, there was no denying the obvious. Every Navi was a living revelation of the miraculous, expressing a dimension beyond our own. At that heady time, the Yetzer Hara's only option was to push man towards idolatry, maintaining the permanent balance of good and evil.

However, when the Sages destroyed the inclinaton for Avoda Zara, the world paid a heavy price, the concomitant loss of Nevuah, its balancing counterweight. With the rise of Kefirah, evil of a different sort, a new remedy came to the fore to keep the scales balanced towards good, the form of Shimon HaTzaddik.

The Anshei Knesses HaGedola mark the transition of Torah to a new stage of development - from the open revelation of Torah SheB'Ksav to the undiscovered depths

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of Torah SheBa'al Peh. Shimon HaTzaddik is the first 'Man D'Amar' in the Talmud, the first to express an opinion of his own. It is this unique wisdom that will do battle with Yavan.

Let us understand: what is the basic claim of those who would deny G-d?

Modern man has been blessed with the wisdom to understand the world around him, defining his environment and conquering the material world, diverting its natural resources for the benefit of economic growth and prosperity. Taken to the limit, this worldview ultimately believes that man has the ability to fathom all of existence, grasping the process of creation and the development of life, denying G-d His righful place.

Torah is wisdom of a different sort.

Knowing what the world exists of does not define its reality.

It is much more important to understand what it means.

G-d has placed us in a dimension of vast proportion, from the microsopic organisms of molecular biology to the expanding galaxies of time and space. Knowing the age of the universe, or sub-particles of the atom is not the ultimate lesson that G-d wishes to impart, these entities are mere allusions of a deeper reality that cannot be measured. This hidden truth is Torah SheBa'al Peh, the law the Sages extract from the physical existence, utilizing the details of life in an effort to actualize G-d's will.

In a sense then, it is Shimon HaTzaddik and the Oral Law of mortal man who pave the way for Alexander. With the onset of a new means of relating to Hashem, evil as well must take on new form. Whereas in previous generations the test of man was in heavenly spheres, the new world will see a battle for the nature of life, a struggle of the intellect.

The Greek mindset sees the world for what it is, a physical place of sight and sound. The Torah scholar sees the same world as an expression of G-d's will, and a call to heed His word, more than meets the eye.

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What defines beauty? What characterizes a striking work of art, or a captivating photograph?

Often, it is the posing of two extremes within a harmonious framework that captures attention. A rising snow-capped mountain towering above a crystal- blue lake, or a colorful sunset reflecting off a lonely man eyeing the horizon, these appealing images fire the imagination.

The conductor who directs a symphony orchestra creates beautiful music from the cacophony of fifty different individuals who blow their own horn. It is these sights and sounds that successfully assimilate diverse elements into one organic whole that man

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finds attractive.

"Yaft Elokim L'Yefes V'Yishkon B'Ohalei Shem" (Breishis 9:27)

Yavan is the heir to the beauty of Yefes, with the power and prowess to harmonize the world. With a culture of wisdom and philosophy, physical and material beauty, they spread their Kefirah to the four corners of the earth.

But what the world finds beautiful, we find disgusting.

The beauty of Israel is the shining face of the Kohen Gadol, his glorious garments - "L'Kavod U'Li'Tiferes".

The charm of physical beauty displays nothing but the splendor of this world, a surface attraction that hides the inner truth. An elegance that distracts man from his true purpose is a hideous distortion, repulsive to the one who seeks a lasting peace.

The Bais HaMikdash was the scene of true glory, the joining of two opposite extremes. Here, Shamayim and Aretz form a new dimension, and the man who entered the Temple was unsure if he was on heaven or earth.

While the beauty of Greece revels in the display of the body, an exibition that reveals nothing but itself, the honor of Jerusalem is the vision of a parallel beauty, a world far beyond our own, a glimpse of the grandeur that unifies all existence.

"Ki MiTzion Tetzei Torah.." - from Zion comes forth the word that truly harmonizes all of life, the sense of purpose that grants meaning to trivial pursuits.

'Tzion' B'Gimariya = 'Melech Yavan'

It is for this reason that Yavan is defeated at the hands of the Chashmonaim, the family of the Kohen Gadol. Those who enter the Holy of Holies have seen a dimension of everlasting magnificence, and it is this taste of true beauty that subdues the tawdry imitation proffered by the Greek gods.

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Amidst the destruction and defilement of an exile in our own land, Klal Yisrael discovers a Pach Shemen Tahor - sealed with the stamp of the Kohen Gadol.

A small and ugly earthenware jug contains the pure and undiluted light that defeats the vast army of a powerful nation.

What is the secret of Torah SheBa'al Peh?

While the wisdom that defines the physical world attempts to outline the material basis of existence, the Oral Law attempts to transmit lessons of a deeper realm, with no pretension at defining the totality of life.

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While the secular wisdom of the natural sciences doubts the presence of a G-d it cannot measure, the Talmudic mind of a Torah scholar never stops with a question. On the contrary, as every student of Gemara knows, every difficult problem is merely an initial stage of conception, sparking the penetrating search for a deeper plane of understanding.

Ugliness is only skin deep.

When difficulties threaten to blacken man's perception, and he valiantly struggles to maintain equilibrium in a flood of turmoil and pain, he finally discovers the inner strength that resolves his pressing need.

Yosef is the man who survives alone, holding on to the distant memory of a family who sent him away. Tempted by sin, and torn in distress, he unlocks the keys of life to rise above his worldly prison, sustaining his family and his people with a beauty that is heaven-sent.

'Yosef' B'Gimatriya = 'Tzion'

It is for this reason that each Shabbos Chanukah we read once again the story of Yosef, father of true beauty.

From the depths of exile, belittled and besmirched, Klal Yisrael discovers one last earthenware jug, sealed by the Kohen Gadol. The pure oil within lights up the world with an eternal beauty that never fades, illuminating the darkness of the long, black night.

"....U'MiNosar Kankanim Na'asah Nes LaShoshanim, Bnei Binah Yemei Shmonah, Kav'u Shir U'Rinanim."











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CHANUKA

Throughout our history, Klal Yisrael has been subject to four varied exiles. Our relationship with the Greek empire is unique. While previous dynasties fell to newer and stronger enemies, the victory over Greece was achieved by the Jewish people themselves.

In other words, redemption from Bavel and Persia was not by any merit of our own. Hashem had imposed exile as atonement for our sins, each of those nations functioning as a staff in G-d's Hand. Therefore, when punisment had reached full measure, the strength of those nations disappeared.

The triumph over Yavan, however, was achieved through our own efforts, our success being well-deserved. It is at our hands that Yavan finds its demise.

All this is still true.

While our earlier enemies have long ago vanished without a trace, the battle against Greek wisdom, the basis of Western civilization, rages still. It is not G-d who will

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interfere, carrying out the Divine plan. The ultimate downfall of Yavan is in our hands.

In this shiur we will clarify the nature of our struggle, and the merit by which we are sustained.

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The Mishna discusses the seriousness with which a Jew approaches prayer, and the prohibition of interrupting the Amidah.

"Even were a king to inquire as to his well-being, he should not respond, and even if a snake wraps itself around his heel, he should not interrupt." (Berachos 4,1)

"Amar Rav Sheshes, Lo Shanu Ela Nachash, Aval Akrav, Poseik. (we have learned only 'a snake', but for a scorpion, one would interrupt) (Berachos 33a)

The Vilna Gaon teaches that this passage actually alludes to two different forms of evil confronting the man who strives to approach G-d.

As we discovered in the Garden of Eden, the wily snake seductively offers sweet-tasting pleasures in his unceasing attempt to bring man down to earth. Indulging in his treats may put a foreign taste in our mouths, but it doesn't affect our essence.

Simply put, we may sin from time to time, and partake of forbidden fruit, but we don't deny our identity, remaining connected to the One above.

The Akrav has a different agenda. The name hints at his function, to uproot the Ikkar, the fundamental principles that are the basis of our faith.

Let us explain.

We live in a society that is based upon a lie, the idea that pleasure and excitement can satisfy our need for a meaningful and fulfilling life. While our focus may be distorted, leading us to opt for passing fancies rather than timeless truths, our insanity is only temporary, blinded by the snake's attractive appeal. We stray for the moment, and make the wrong choice. This system may be spiritually damaging, but it doesn't impact upon the Ikkar, our fundamental belief in the eternity of our faith.

The scorpion presents a different option. He presides over a well-developed worldview, intellectually sound, and resonant of ancient wisdom. He demands supremacy, and presses his claim for the crown of glory, rightful possession of the man who unlocks the secrets of the world.

The snake goes after the body, while the scorpion poisons his mind.

Hence, the ruling of our Mishna: If a snake is wrapped around us, we need not interrupt our prayer. We can stand before G-d, though we often sin. If however, the scorpion has made his presence felt, we are cut off from our souls, our prayer disconnected from the

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One truth, He who hears our cry.

2

Ancient Greek wisdom is the basis of modern intellectual thought. The pursuit of secular knowledge remains the cornerstone of Western ideology. What is the difference between Torah and Chachmas HaGoyim?

Secular wisdom strives to understand the physical world. Scientists investigate and explore the universe's expanse in their quest to uncover the secrets of existence. Physicists explain the laws of nature, describing the inner workings of all that man can see.

Torah, on the other hand, explains the meaning and purpose of the physical world. While science hopes to classify all known natural phenomena, Torah defines the world as it relates to man.

Science teaches us what the physical world looks like. Torah teaches us what to do with it.

Science believes that if they can understand all of nature, they will have a grasp on the totality of existence. Torah students view the physical world as a vehicle to connect to a higher reality, above and beyond the natural world of our senses.

It is for this reason that Shlomo HaMelech is known as the wisest of all men. His Sefer Mishlei, the Book of Parables, utilizes the physical entity of this world as an allusion to a world of deeper truth. While the wisdom of mortal man explains the world at hand, the wisdom of Shlomo HaMelech is of a different sort entirely, relating the wisdom of man to an elevated dimension of reality.

Let us illustrate the effects of an outlook based on secular wisdom.

Why is it that society encourages the multi-million dollar expenditures incurred by space exploration? Would not the money be more productively spent improving the lives of people living on earth? Why is it important to have an internationally manned space station if thousands of homeless and impoverished people live on city streets?

What would man do if he lived on the moon? Watch cable TV? Play computer games? In fact, what exactly is the relevant significance of possible life on other planets? Just imagine the uproar if an astronaut walking on Mars were to discover a live worm! Really now, a worm??!! That would be earth-shattering news??!! Why should we care? Don't we already have more worms than most of us will ever need?

The answer to all these questions is obvious. Space is man's last frontier. He believes that when the secrets of the galaxies are understood, he will hold all of life's secrets in his hand. Somewhere out there (he hopes), in that vast black hole, lies the origin of life and the age of the universe. When man crosses that last horizon, he will have the totality of existence in his hands.

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The secular sage claims the mantle of truth, proffering an approach to life that shunts aside all other views. He has defined existence on his own terms, belittling the faithful believers whose reality differs from his own.

He is the scorpion, "Kofer B'Ikkar", denying the fundamental basis of our faith. There is no approaching G-d in his proximity. His world is self-defined. His bite is worse than death.

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In Lashon HaKodesh, every element in life is a 'davar', a word. Every item in creation speaks, expressing the Divine message that is the essence of its being. Unlike the secular worldview of Yavan, where life is perceived as revealing nothing but itself, we hope to unmask the world's physical cover, deciphering the message of every 'davar'. In addition to Chachma, we have Binah - "Meivin Davar Mitoch Davar", and one revelation leads to another.

In order for there to be true speech, one has to have the ability to listen. Hence, a deaf person cannot speak. The ear must be functioning if the word is to be heard. Indeed, in the order of creation, the world created with ten utterances, the ear is the first organ to be revealed.

This idea parallels what we have described, the Torah's view on true wisdom. Knowledge of the physical world is meaningful only to the extent that it reveals a deeper reality. Every 'davar' speaks - if we have the ability to hear. If, however, we close our minds to anything our eye does not perceive, we hear nothing but the hollow sound of a shallow and purposeless material existence.

"Our Rabbis learned: Let not man make heard to his ears to hear idle words, because of all the organs, the ears are burnt first." (Kesubos 5b)

The ears are the most delicate of human organs, its sensivity damaged by neglect or misuse.

Man was put on this earth in order to hear G-d's message, the deeper truth of every 'davar'. If he chooses instead to lend his ear to idle chatter, he sees the surface beauty of a hedonistic world, deaf to the word of G-d that waits for an attentive ear.

Rebbi Yehoshua ben Chanania displays the wisdom of Torah, defeating the elders of Athens, the wise sages of Malchus Yavan. (see Bechoros, 8b)

What is the secret of his success?

Rebbi Yochanan ben Zakai had five primary disciples, and he enumerated their praise. While each of his students are marked for their innate qualifications, Rebbi Yehoshua ben Chanania is cited for "Ashrei Yoladeto" - "Praiseworthy is she who bore him" (Avos 2,11). Apparently, the talent of Rebbi Yehoshua is not merely self-defined, but he embodies the ability to relate his qualities beyond his own self. He reveals more than his

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word, his origin is made apparent by his very essence.

"He saw Rebbi Yehoshua [ben Chanania] and said of him: 'Es Mi Yoreh De'ah, [V'Es Mi Yavin Shemu'ah....]' (Isaiah 28, 9). I recall that his mother brought his cradle to the Bais HaKnesses, so that his ears would cleave to Divrei Torah." (Talmud Yerushalmi, Yevamos 1, 6)

Rebbi Yehoshua, who was protected from hearing idle chatter, successfully develops the ability to hear. He is "Yavin Shemu'ah", studying and reflecting upon all that he hears, until he reveals to the world the deeper truths G-d's world contains. He vanquishes the elders of Athens, for the supremacy of Torah is in a league of its own.

The armies of Yavan sully the Heichal, entering the sanctuary, and defiling its holy abode. The Gimatria, numerical value of Yavan is sixty-six, a level above the Heichal, which is merely sixty-five.

Their defeat is at the hands of B'nai Binah, those who listen to G-d's world, and understand His true intent.

Binah is Gimatria sixty-seven.

"Yevanim Nikbetzu Ali, Azai B'Yimei Chashmanim,U'Fartzu Chomos Migdali, V'Tim'u Kol HaShmanim,U'MiNosar Kankanim, Na'asah Nes LaShoshanim,B'nai Binah, Yimei Shmonah, Kove'u Shir U'Renanim"








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10. MIKETZ



CHANUKAH - ROSH CHODESH TEVES

Each of the holidays is associated with a particular month of the year. This is true as well for public fast days, which are described in the Torah as a function of Tzom HaRevii (Shiva Asar B'Tamuz) or Tzom HaChamishi (Tisha B'Av), etc.

Even a later holiday, Purim, though observed on a specific day, contains aspects that relate to the month of Adar in general. For this reason, under certain conditions, the Mitzvos of Purim can be fulfilled at any time during the month of Adar.

Chanukah is unique.

Straddling the months of Kislev and Teves, it relates to both, but belongs to neither. Separate from the lunar cycle that defines our calendar year, Chanukah celebrates a period of its own.

In our shiur this week, we will define the nature of the holiday cycle, clarifying the special function of Chanukah in a hostile world.

1

If the new year begins with Tishrei, why is Chodesh Nissan the first month?

Our calendar is one of months, not years.

While the lunar calendar follows a cycle of twelve distinct months, the rotation of the earth around the sun is measured by one full year, with no separate monthly parts.

The Jewish year, which follows the shifting moon, is our connection to a new world order, separate and distinct from the unchanging, natural flow of the sun that empowers




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the culture of secular society.

The exodus from Egypt revealed the Hand of G-d that underlies all of creation, alluding to a deeper, supernatural order directing the world towards a higher purpose.

Pesach, then, is first of the Mo'adim. The word 'Mo'ed' is a derivative of 'Ya'ad' - destiny. Each Chag is a transit station leading Klal Yisrael to its G-dly destiny. Every holiday is 'Zecher L'Yetzias Mitzraim', a further manifestation of the miraculous pattern of Divine providence controlling our world, developing and bringing forth a subtler understanding of life's true focus.

Beginning with Nissan, the month of 'Nissim', these holidays mark the unique cycle of the Jewish year, a different sort of time, each month with a sign of its own. In answer to our question, the fact that the year begins six months later poses no difficulty, for the yearly calendar measures a different, though parallel cycle.

Chanukah, though, is not part of this heavenly pattern, with no connection to Yetzias Mitzraim.

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"LaMenatzeach Al Ayeles HaShachar (Tehillim 22) ....Said Rebbe Assi: Why is Esther compared to the dawn? Just as dawn marks the end of the night, similarly, Esther marks the end of all miracles. But, what about Chanukah? We are referring only to those miracles that are destined to be written." (Yoma 29a)

Esther, and the holiday of Purim are the last of the miracles of Torah SheB'Ksav. Though Chanukah also celebrates a miraculous salvation, the battle of the Chashmonaim is not part of the Biblical literature.

This distinction is more than a chronological accident of time, it defines a different sort of victory, the defeat of the forces of darkness.

"...'V'Choshech' - this is Malchus Yavan, who darkened the eyes of Israel with their decrees..." (Breishis Rabbah, 2:5)

The creation of the world is enacted with two differing levels of Divine influence, one of full bounty, reflecting G-d's shining countenance, and one of limited measure, an expression of Hester Panim.

The basic status of natural law, manifest in everyday life, conceals G-d's Hand behind a curtain of cause and effect that appears to be self-sustaining. The open miracles of Yetzias Mitzraim shred this veil to pieces, revealing nature to be a mere facade. This process of discovery continued throughout the desert travels, culminating with Mattan Torah and the building of the Mishkan. The sanctity brought to light during the exodus becomes a permanent fixture in the life of the Jewish people with the Shalosh Regalim, each reflecting a particular aspect of Divine revelation.

In other words, Klal Yisrael enters a new dimension, a world apart from the humdrum

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drudgery of the nations. Removed from the dark confines of a limited influence, they bask in the blinding light of a supernal realm, seeing G-d at every turn.

This was a level of Kedushah written for eternity, enlightening all the world to G-d's word.

Chanukah, on the other hand, is a private affair - Ner Ish U'Beiso.

Darkness is cause of two problems. Firstly, in the absence of light, man cannot see where to turn, the likelihood being that he will stumble and fall. In addition, at times one may confuse a pillar for a man, right from wrong, or vice-versa. This error is a more serious mistake, for, certain that he had seen a true picture of his surroundings, he proceeds with careless abandon.

The Shalosh Regalim illuminate a new horizon, lifting our spirits in protection, lighting up the long, dark night of the physical world.

If Purim is the dawn at the edge of night, Chanukah, that follows, is part of the day.

The Chagim are part of Torah SheB'Ksav, for the world discovers a celestial dimension to existence, granting purpose and direction to the desolate void of a life without G-d.

Chanukah remains part of the Oral Tradition, known only to those who search for a different sort of light.

Chanukah exists in a night that the world mistakenly believes to be day.

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The culture of the modern world has declared war upon the night.

The bustling center of the new empires pride themselves as cities that never sleep, lighting up the night for those who revel till dawn. Lifestyle options see no distinction between day and night, for civilization continues to thrive long after the sun has set.

Society is saying this: We have conquered all horizons, reached the heights of human achievement, overcome all obstacles. Nothing will blacken our joy, or dampen our pursuit of pleasure. There are no limits to our understanding, and no barriers to be crossed, all the world is clear as day.

This is the message of Yavan, a wisdom that pretends to have all the world within its grasp.

The truth is quite different.

Despite the dazzling lights of the city center, one need only retreat to the outskirts of town to discover that the dark and lonely night is still black as can be. The droning reassurance of a complacent society notwithstanding, man still senses the uncomfortable, niggling feeling that his destiny lies in the dark oblivion of a spiritual dimension he has

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chosen to ignore.

Chanukah is not meant to be written, for it is a holiday of our own, guarantor that the singularity of Klal Yisrael remains vibrant and alive.

What the world knows as day, we know as night.

Olam HaZeh Domeh LaLayla.

Rejecting the temptations of a beckoning world, we retreat to our homes and families to light a small candle. We don't light up the night with miracles. On the contrary, we highlight the enveloping darkness with an inner glow that separates us from the nations and their world.

The nights of Chodesh Teves are the longest of the year. Chanukah defines the night, comforting the faithful with the promise of a new dawn.

A society that is certain of its sparkling daylight is destined to witness the setting of its sun, for after the day, evening always comes.

Klal Yisrael counts the stars at night, knowing that someday soon, the sun will rise once again.

"Az Egmor B'Shir Mizmor, Chanukas HaMizbe'ach"












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11. WAJIGASH



PARSHAS VAYIGASH

"And Yosef bound his chariot, and went up to Goshen to greet Yisrael, his father, and he appeared before him and fell upon his neck, and cried upon his neck even more." (Breishis 46:29)

"....but Ya'akov did not fall upon the neck of Yosef, nor did he kiss him, and our Rabbis have said that he was reciting the Shema." (Rashi, ad. loc.)

What a strange coincidence! After anticipating for years the reunion with his son, at the precise moment they meet, it is suddenly the time to recite the Shema? And, if it was time for Shema, why wasn't Yosef himself likewise obligated?

In our shiur this week, we will explain that there is more than one reason for Krias Shema.

1

The Mitzva of Krias Shema is referred to as Kabbalas Ol Malchus Shamayim. But, where is there mention of G-d as King, or any allusion to His royal dominion in the Parshios that we recite?

The Torah refers to an earthly king as Echad Ha'Am, the unifying force that ties together




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his people under one aegis, the power of his command. The beneficent king successfully forges a coherent nation from the sundry and diverse elements that pull in different directions. Under his reign, varied individuals join together in pursuit of a common objective.

Hashem is the King of all kings.

For better and for worse, through sorrow and in pain, man recognizes that every aspect of life is subject to G-d's word. Each element of existence is merely a part in Heaven's ultimate plan.

"When they took Rebbe Akiva out to be executed, it was the time for Krias Shema. They were raking his flesh with combs of steel, and he was accepting Ol Malchus Shamayim."

"His students asked: Rabbeinu, even to this extent?"

"He said to them: all my life I have suffered for this verse - B'Chol Nafshecha - even were He to take your life, wondering, when will I have the opportunity to satisfy this command. Now that it has come to my hand, I shouldn't fulfill it?"

"He extended the word 'Echad', until his soul left him." (Berachos 61b)

Another strange coincidence.

At the very moment that Rebbe Akiva is to be killed, he suddenly remembers that it is time for Shema?

Rather, the point is this: the life of Rebbe Akiva exemplifies the ideal that energizes his existence - G-d is One. Encompassing all of the world, from the heights of spirituality to the depths of deprivation, every incident in life is subject to His will. All his life Rebbe Akiva has been waiting to express the ultimate statement of faith, G-d is One, no matter what, no matter when.

For this reason, Krias Shema is recited both morning and evening. Upon rising and before retiring, man is cognizant that through darkness and till dawn, we are all subservient to a heavenly realm. This idea gives rise to a third Krias Shema, and upon returning his soul each evening to G-d, the Jew says it once again - Krias Shema Al HaMittah - all of existence is in His Hand.

2

In times of sorrow and grief man cries bitter tears.

And, at moments of overwhelming bliss man cries tears of joy.

Why does man cry when he is happy?

An example: when a person marries off a child, he is suddenly overcome with emotion,

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and cannot stop the tears.

When the years of toil and trouble, the anguish mixed with pleasure, the aches and pains invested in the growth of his child suddenly reaches fruition, a wellspring of emotion erupts. Having reached the goal for which he strives, the trials and difficulties encountered upon the way become one small element of a bigger and grander scheme, part and parcel of the ultimate success that has finally been achieved.

It is the suffering itself that is transformed into tears of joy, sanctified and justified in light of the fulfillment of his dream.

After twenty-two long years, Ya'akov Avinu suddenly rediscovers the beloved son who had disappeared without a trace. The years of bitter mourning, the sorrow at the apparent destruction of a nation, all come together as one - Yosef is alive, and he rules over all Mitzrayim.

This is a revelation of supernatural proportion. It is a time for Krias Shema.

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One more time, Krias Shema is said at a moment of reunion.

After Yannai HaMelech brutally murders the Sages of Israel, Rebbe Yehoshua ben Perachiah, the repository of Torah in his generation and the Gadol HaDor, escapes with his life to Alexandria, Egypt. When peace returns to the land, and he is called to return, he comes back with honor to the people who anxiously await his arrival.

In his exile, among his students was a man who was destined to overturn the world - 'Yeshu HaNotzri' - the one who went astray.

The Talmud (uncensored version) describes a deed that leads Rebbe Yehoshua to recognize his student's true nature, and Yeshu is excommunicated before the eyes of all Israel. Sent away again and again, he tries once more to seek his Rebbe's assent:

"One day he (Rebbe Yehoshua ben Perachiah) was reciting Krias Shema when he came before him. He had in mind to accept him, and motioned to him with his hand. He (Yeshu) thought that he was pushing him aside. He went, put up a brick, and worshipped it...." (Sotah 47a)

Here is the parting of the ways.

If Krias Shema is the sign of unity, how can this also be the point of separation, casting aside Yeshu forever?

Krias Shema is true acceptance of the unity of G-d's world, acknowledgement of the absolute truth that is the signet of His word.

It is this Kabbalas Ol that pushes our enemies away.

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When Ya'akov Avinu recites the Shema, unity is reassured among the Jewish people, Yosef and his brothers are joined together once again around their father's lead. Even as Ya'akov lies near death, he calls his sons to surround his bed, and together they reaffirm once more - Shema Yisrael - we all declare - G-d, our Lord, is One.

Yeshu HaNotzri tries to worm his way back into good grace, and once again it's time to say Shema, to unite the world in pursuit of Heaven's word.

In Lashon HaKodesh, the word for unification - L'Tzaref' - also refers to the forging of pure metal in an iron furnace.

Klal Yisrael is pure and simple, innocent and undefiled.

Sometimes, unity demands that we reject those who don't belong.

In a world of One, there is no room for an Other.

"Echad Mi Yodea? Echad, Ani Yodea!"

"Echad Elokeinu SheBaShamayim U'Ba'Aretz"









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12. WAJECHI



PARSHAS VaYECHI

"We have mentioned that the descent of Ya'akov to Mitzraim is our exile, today, at the hands of the fourth beast [in the vision of Daniel], which is Rome."

"It was the children of Ya'akov who brought about this descent, with the sale of their brother, Yosef. Ya'akov descended because of the famine, and thought to save himself in the home of his friend, for Pha'aroh loved Yosef, who was as a son to him. He planned to leave there when the famine in Canaan ended. But, he never left, and the exile was drawn out. He died there, and his bones went up. It was the elders of Pha'aroh, and his officers, who brought him up, and it was a period of great mourning for them."

"Similarly, we, with Rome and Edom. Our brothers brought about our falling into their hands, for they made a pact with the Romans. Aggripas, the last king, of the second Temple, ran to them for assistance. As a result of the famine, the people of Jerusalem were captured, and our exile has been very drawn out. Unlike the previous exiles, its end is unknown."

"And [in this exile], we are as corpses, our bones have dried, [hope] cut off. They will bring us up from the nations, an offering to G-d, and they will mourn greatly when they see our honor. We will see G-d's revenge, He will cause us to rise, so that we live before Him." (Ramban, 47, 28)

The deeds of the fathers are an omen for the children. Indeed, this is the theme of Sefer B'reishis. The death of Ya'akov in a strange land, and his subsequent interment in the land of Canaan, parallels the long exile of the Jewish people, who will someday be returned to the land of their fathers.

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This comparison is quite strange. How can the death of Ya'akov allude to the future Geulah? His death is a sad occasion, certainly not a cause for rejoicing.

In our shiur we will explain this anomaly, describing as well an idea that is often misunderstood, the process leading to our redemption.

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"Said [Rav Yitzchak] to him [Rav Nachman]: So said Rebbe Yochanan: Ya'akov Avinu never died....But, was it for naught that he was embalmed, eulogized, and buried?....I am interpreting a verse, as it says, 'And you, do not fear, my servant Ya'akov, and do not be afraid, Israel, for I will redeem you from your distant land, and your descendants from the land of their captivity....'. He [Ya'akov] is being compared to his descendants, just as his descendants are living, so too, he is alive." (Ta'anis 5b)

The Gemara is disturbed by a question. How can it be said that Ya'akov is alive, when the verse states clearly that he was embalmed, and subsequently buried? Rav Yitzchak provides evidence: he interprets a verse in a manner that supports his position. How does this resolve the problem? How can he be alive? Wasn't Ya'akov buried in the ground?

Let us begin by explaining the comparison of Ya'akov and his descendants - "Just as his descendants are living, so too, he is alive."

Ya'akov Avinu invests his entire self in the future of the Jewish people. He transposes his life into the existence of his children. It is in that sense that Ya'akov never dies. No aspect of his life goes to waste, it merely changes shape. Ya'akov lives on in the form of his children. The dispersion of Klal Yisrael through time and space is merely the diffusion of the life-force of Ya'akov Avinu, whose essence extends throughout eternity.

Let us now try to explain how even the physical death of Ya'akov, and the return of his bones to Eretz Yisrael, are an important stage in the history of the Jewish people.

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In a Torah scroll, Parshas VaYechi is unique. While other Parshios are separated from the section that precedes it, there is no space between VaYigash and VaYechi. It is a 'Parsha Stumah', concealed, hidden between the lines.

"Why is this Parsha closed? Once Ya'akov left this world, the eyes and hearts of Israel were closed, a result of the suffering of servitude, for they had begun to be enslaved. Alternatively: he wanted to reveal to his sons the end of time, but it was concealed from him." (Rashi 47, 28)

Ya'akov wants to reveal to his children the secret of their redemption, but is unable to do so. Is it a date that he planned to disclose? If so, what happened? Did he suffer a sudden memory loss?

Let us analyze the Talmudic description of this incident.

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"What is the reason that we say [Baruch Shem K'vod Malchuso L'Olam Va'ed]?.....Ya'akov wished to reveal to his children the end of days, yet the Shechina left him. He said: 'Perhaps, Heaven forbid, there is something wrong with my offspring?'.....His children said: 'Shma Yisrael, Hashem Elokeinu, Hashem Echad... Just as in your heart, there is only One, so too, in our hearts, there is only One.' At that moment, Ya'akov responded: 'Boruch Shem K'vod Malchuso L'Olam Va'ed'."

Unlike the present period, where good and evil fight for supremacy, the end of days is an era where the unity of G-d will be revealed to all mankind. When Ya'akov encounters difficulty in revealing this vision to his children, he suspects that they do not share his unified perception of truth.

Upon hearing their response of 'Shma Yisrael...', he recognizes that his worries were unfounded. Klal Yisrael will bear the truth that was his mission, reflecting the unity of G-d. The problem therefore, lies elsewhere.

He realizes this: Redemption is something that is inherently hidden, locked far away from a world where G-d's dominion is barely noticed.

It is not a calendar date that Ya'akov tries to transmit. Rather, it is the process of redemption that he hopes to illuminate. His discovery that this is impossible teaches us this: The Geulah cannot be understood before its time. Redemption is far-removed from events of the natural world, disassociated from the political upheavals and societal changes that mark history. There is no gradual process evolving towards redemption. While the world plays on, G-d's Hand remains unseen, hidden forever, but true to itself.

As we say in our daily prayers, "Teetain Emes L'Ya'akov", truth is the particular trait by which Ya'akov achieves his honored status. Truth stands on its own, with no need to reassure itself. It does not need to be reinforced, nor to witness the actualization of its claims. Truth is unconvinced by the facts on the ground.

Herein lies the fallacy of our generation's false messiahs, those who are lulled by their apparent success, dreaming of a slow evolution towards utopia. They forget the blessing of Ya'akov - "L'Yishu'asecha Kivisi Hashem" - "I hope for Your salvation". The Jew is enjoined to be ever-hopeful, anticipating always G-d's redemptive Hand.

The man who anticipates salvation has no need for physical evidence to validate his faith.

It is the children of Ya'akov, those who carry their father's truth, whose acceptance of G-d's reign paves the way for His ultimate revelation. As their heart was One, so too, the heart of all Jewry is One. Unbeknownst to a disbelieving world, it is this inner truth, and this alone, that marks the onset of our redemption.

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The Torah grants space between one Parsha and the next. Man is reminded to reflect upon what he has learned, instilling its wisdom in his heart, and applying its message to

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his daily life.

A Parsha is not a mere reading selection, a few columns in a Torah scroll. Each Parsha is a subject unto itself, an area of life clarified by the Torah's directives.

The chapter of redemption is closed. While every Parsha plays itself out in the course of Jewish history, this undecipherable book gathers dust on the shelf, hidden from the perception of mortal man.

In the mind of man, Ya'akov Avinu died long ago, leaving nary a trace in a world that understands only what it sees. Our Sages reveal however, that there is more to a book than its dusty cover. "Ya'akov Avinu Lo Meis." How do we know? "Mikra Ani Doresh" - "I have interpreted the verse". His death is only the surface, the basic P'shat. The Drasha delves between the lines, unlocking the hidden Parsha, key to our redemption. Ya'akov Avinu lives on, his truth embodied by his children, bearers of eternity.

Ever since Ya'akov Avinu left this world, the heart and mind of Israel remains closed, worn weary by the long-suffering exile that has wrested all life from its tired bones. But, there is no aspect of Ya'akov's life that went to waste. Even his bones were carried back home, to the land of man's redemption.

Today, as well, the Jewish people have come back home.

In a coffin.

Dried-out bones in a body without a soul.

But, at this funeral we don't mourn.

While the nations of the world return our ravaged body to its final resting place, G-d plans his revenge. These dried-out bones will come back to life once again.

"The Hand of Hashem was upon me,and carried me out in the spirit of Hashem, and set me down in the midst of a valley, which was full of bones.....And He said to me: 'Ben Adam, can these bones live?' And I answered: 'Ad-nai, Hashem, You know'....."

"Then He said to me: 'Ben Adam, these bones are the entire house of Israel, behold, they say: our bones are dried, and our hope is lost, we are cut off. Therefore, prophesize and say to them: Thus says Ad-nai, Hashem: Behold, My people, I will open your graves, and bring you up from your graves, and bring you into the land of Israel...."

"And I shall put My spirit in you, and you will live, and I will place you in your land, then you will know, that I, Hashem, have spoken and performed, says Hashem."

(Yechezkel 37,1-14)


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PARSHAS VAYECHI

This week's Torah reading is a Parsha Stumah, with no space separating VaYigash from Vayechi. This is not an oversight, but a reflection of hidden ideas, concealed within the blessings Yaa'kov Avinu bestows upon his children.

Rabbeinu Bahya explains:

"This Parsha is closed for two reasons. One: for now begins the Galus, and their hearts [B'nai Yisrael] became closed with the suffering of servitude. Secondly: because Ya'akov hoped to reveal the end of time to his sons, but it was concealed from him....and similarly, Daniel said: 'for the words are closed and sealed until the time of the




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end....many will search for this knowledge.' (Daniel 12:9,4) And Isaiah said, as well: 'LMarbeh HaMisreh U'L'Shalom Ein Ketz - the increase of the realm [of Israel], and peace without end.' (Isaiah 9:6) The 'Mem' of 'Marbeh' is a 'Mem Stumah' alluding to the fact that the elevated nature and realm of Israel is concealed during the period of exile...." (commentary to Breishis 47:28)

Ya'akov Avinu descends to Egypt, to leave only in a coffin. This exile in Mitzraim is a portent of things to come. Someday in the distant future his descendants will suffer bitterly throughout a long and harsh exile, with no apparent end.

Before we are swamped with the sights and sounds of an empire celebrating its own success, let us try and understand precisely where we stand, in a world where the truth remains hidden and concealed.

While the culture of Rome revels in its glory, Klal Yisrael remains desolate and forlorn, with no hope in sight.

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If all the world marks the new year at one time, this is not a mere coincidence, nor a matter of convenience. Though an individual person, or even an entire culture, may be unaware of the significance of their attitudes and behavior, Chazal have taught: "although he cannot see, their Mazalot do see." In other words, the holidays, lifestyles, and cultural norms that define a nation reflect their basic nature, evidence of a society's essential identity.

Why does the secular year begin with the first of January?

Chazal describe the origin of a certain ancient holiday.

"Kalanda - eight days after Teves....when Adam HaRishon saw the day begin to diminish, he wailed: Woe is me! Because I have sinned, my world is turning black, reverting to Tohu VaVohu. This is the death that has been decreed upon me in heaven."

"He sat for eight days in fast and prayer. When he saw the period of Teves, and the day begin to get longer, he understood that this is the way of the world. He went and made a Yom Tov of eight days duration."

"The following year, he made both these and those [the holiday and the days of fasting] Yomim Tovim."

"He established them for the sake of heaven, and they established them for Avoda Zara." (Avoda Zara 8a)

The world was created on the twenty-fifth of Elul. It is precisely at that time that the day begins to get shorter, as the approaching fall and winter seasons make their presence felt. As the solar cycle continues its natural pattern, the night reaches its longest point three months later, the equinox approximately coordinate with the original twenty-fifth of Kislev. From this point on, the sun begins to smile once again, and slowly, but surely,

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the day beats back the night, with spring and summer sure to follow.

The parallel to the holidays of the present are hard to miss.

In the midst of winter, we light a little candle, for eight days, beginning with the twenty-fifth of Kislev, and continuing into the month of Teves.

On the eve of a twenty-fifth of their own, our adversaries crown the man who thinks he's god, celebrating until the eighth day, January 1st, certain that the day is theirs.

In the dark of night, Adam HaRishon celebrated both the fasting of the past, and the promise of the coming dawn. The suffering of the night is not ignored, but incorporated into the grander realization of a unified vision, dark and light together forming one integrated whole.

The heathen worshipper sees things a bit differently. He identifies only with the day, hence, he renews his year with the light that powers his existence.

Let us explain.

The creation of the world comprises two diverse elements at the heart of its existence: G-d's shining countenance, bestowing blessing and bounty, the source of all good, and also, the absence of G-d's hand, a dearth of Divine influence, the possibility of all evil.

At its source, all idolatry says this: man serves the force that constitutes the basis of his life, the entity providing the ingredients of self-fulfillment.

In a sense, Avoda Zara is the worship of one's self, the placing of one's own needs at the center of all existence.

Christianity then, is the epitome of all such worship, and as such, it revolves around a man who makes himself god.

Striking at the heart of all creation, they grasp for the day, claiming for themselves the Divine benificence that spreads blessing throughout the world.

This defines the average human being, conscious only of the light that fuels the day, unaware of a deeper aspect to creation. He identifies with G-d's outstretched hand, looking to strengthen his hold on a shaky existence.

His life begins with the day.

And there it ends.

Living solely in Olam HaZeh, the Christian world worships the force that fuels their day, conscious only of the visible and demonstrable success of power and prowess.

In contrast, our Rosh HaShanah begins three months prior, just when night begins to

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descend.

We understand that from the dark of night, in a world devoid of hope, a hidden truth is destined to emerge.

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Onkelos, the nephew of Titus wished to convert. Before doing so, he magically raised the dead enemies of Israel, hoping to clarify the truth.

"Who is important in that world?", he asked of Bila'am.

"Israel"

"Should one attach himself to them?"

"Do not inquire as to their peace or welfare all of your days (Devarim 23:7)...."

"He went and brought up the sinners of Israel [Yeshu]."

"Who is important in that world?"

"Israel"

"Should one attach himself to them?"

"Inquire as to their welfare, and do not look for their harm."

"What is the punishment of that man?"

"In boiling excrement, for it is said, 'All who mock the words of the Sages are sentenced to boil in excrement' "

"Come and see the difference between the sinners of Israel and the prophets of the idol-worshipping nations." (Gittin 57a)

In the same manner that man worships the forces that define his very self, he is also judged by the same measure with which he lived his life, his punishment in the next world a mirror image of his earthly existence.

Yeshu HaNotzri boils in 'Tzo'ah Rosachas'.

Let us understand why.

Chazal compare the birth of Christianity with the day the Egel HaZahav was first brought to life, a sin for which Israel suffers till this day.

When Moshe Rabbeinu does not appear at the appointed time, Klal Yisrael was tossed

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into turmoil. The agent of G-d was missing, where were they to turn?

Here lies the sin of the Golden Calf. That is: when Moshe Rabbeinu no longer transmits the word of G-d, we will produce a worldly substitute, an alternative approach to the law.

Where does the split of Christianity begin?

Our Sages explain.

Rebbe Yehoshua ben Perachiah, was third in line after Antigonos Ish Socho in receiving the Torah from Shimon HaTzaddik, last of the Anshei Kneses HaGedolah. After a forced exile in Alexandria, he returns to Jerusalem, accompanied by his students, among them Yeshu HaNotzri.

Along the way, they stop at an inn, where they are treated with great honor.

"How pleasant is this innkeeper!", said Rebbe Yehoshua ben Perachiah, praising her meritorious ways.

"But, Rebbe, her eyes are quite round!", said Yeshu HaNotzri.

"Rasha!", he declared, "Is that were you are involved in?". He proceeded to place him in Cherem...." (Sotah 47a - uncensored version of the Talmud)

Yeshu is sent away not for looking at pretty women, but for asuming that his Rebbe had been doing the same. He makes light of the words of the Sages, mocking the Torah they represent.

It is here that our ways part, in the Bais HaMedrash of Rebbe Yehoshua ben Perachiah.

Before the death of Shimon HaTzaddik, no dispute is ever recorded, and none is possible. As part of the Anshei Knesses HaGedolah, a body of judges with numerous prophets among them, the truth of their Torah was eminently undeniable. With the death of Ezra, the last of the prophets, the Torah takes new form, henceforth it is the Oral Torah of the rabbis that sets the tone of Jewish life and law.

Antigonos Ish Socho receives the Torah from Shimon HaTzaddik, witness still to the heavenly revelation of prophetic insight. Yossi ben Yo'ezer and Yossi ben Yochanan are still privy to a Torah of an elevated nature, receiving the word from a teacher who saw the vision of a higher world.

But, suddenly, that world turns black, the last light flickers and fades.

Enter a world where the truth can be denied.

While the Torah SheB'Ktav bears heaven's imprimatur, an unimpeachable stamp of approval, the Torah SheBa'al Peh rests upon the authority of the Sages; the respect for their words and the willingness to humble one's self before their analysis of G-d's will.

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Moshe Rabbeinu is missing, and it is precisely at this point that the faint of heart proffer their golden substitute.

In the desert, an Egel HaZahav emerges. Many years later, from the very Bais Medrash where Torah goes forth to the world, Yeshu rejects the Rabbinic basis of Torah SheBa'al Peh, producing a new god of his own. 'I am Moshe Rabbeinu', he declares, concocting a new testament that purports to continue the prophetic vision of an earlier time.

Human waste is the natural by-product of man's digestive system. Siphoning off the valuable nutrients that sustain his life, the body simultaneously disposes the superfluous components that will hinder healthy growth.

It is those substances that bear a particularly foul odor.

Having once been connected to life itself, the final separation leaves a vacuum that is never attractive.

The Torah is life itself, whether written or oral.

Yeshu leaves the Bais Medrash, repository of life. Flushed from the seat of humanity, he descends into a boiling pot of waste, the defining picture of his own existence.

From there he is forced to concede, Israel is the heart of life.

Unlike the wicked prophets of the nations, Christianity's entire being is predicated on its claim to Torah and the G-d of Israel. It is their rise to power that ultimately seals their fate, their position validating the basis of our faith.

"Come and see the difference between the sinners of Israel and the prophets of the idol-worshipping nations."

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Whose millenium?

Rebbe Yehoshua ben Perachia lived during the reign of the Greeks, some two hundred years before the common era.

The Christian claim is this: we are Israel, heirs to the crown of heaven's grace.

To substantiate this assertion, the 'Jewish problem' remains to be explained, and a theology develops to displace the masters from their throne. With the destruction of the Temple in the year 70 c.e., Klal Yisrael is humbled into quiet submission, and their Roman oppressors proudly declare that the Torah is dead, with the Jewish people abandoned.

Though their hero lived two centuries prior, the leaders of the church press their point, they are the new chosen people, rising in place of a Temple that went up in flames. To do so, they author a fraud, Yeshu, their 'savior', salvaging the Churban, and they happily

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take our place. How convenient, then, to merely change a few long-forgotten dates, moving up two hundred years, they place his birth in close proximity to the Temple's destruction.

All over the world, their message is heard: G-d is ours, the Torah is ours, and all of life is in our hands.

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"Amar Rebbe Yehuda bar Shalom: When Hashem told Moshe to 'write these words', Moshe requested that the Mishna be written. Hashem had foreseen that the nations were destined to translate the Torah, and read it in Greek, claiming that 'we are Israel', and until now the scales were balanced."

"G-d said to the nations: You say that you are my children, I don't know, but those who hold my hidden secrets are my children. And what is that? The Mishna, which is transmitted orally, all to be interpreted....."

"Said G-d to Moshe: What do you request, that the Mishna be written? What will be the difference between Israel and the nations? As it says: "I write for him most of My Torah" - yet - "it is considered foreign" (Hoshea 8:12). Rather, give them the Bible in writing, and the Mishna, orally." (Midrash Tanchuma, Ki Tisa, 34)

In a world where the truth has been long forgotten, and a parade of impostors have conquered all of life, one area remains pure and undefiled - G-d's hidden treasure, a secret domain known only to the few who dare to be different.

The Torah itself has been swiped from our hands, read to the masses who are fluent in Greek.

But, there is one place they cannot reach - man's inner heart, the lifeblood of all existence, the Torah SheBa'al Peh - 'Chayei Olam SheNotta B'Socheinu'.

As the society around us prepares to conquer the very air we breathe, spreading their message throughout the far corners of the globe, let us retreat to a world that's only ours - "From the day the Bais HaMikdash was destroyed, G-d has nothing in His world but the four Amos of Halacha" (Brachos 8a)

In a world that has turned out the lights, we find comfort in the dark - waiting for the dawn that follows the night.






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13. SHEMOTH



PARSHAS SHEMOS

"And these are the names of the Bnai Yisrael who came with Ya'akov to Mitzraim, each man with his household came." (Shmos 1:1)

"Although they were counted by name during their lifetime, they were counted again at death, making known how precious they were, being compared to the stars who emerge





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and enter by number and name...." (Rashi, ad. loc.)

"All their lives they illuminated as the stars, [influencing] the nation, who didn't stray towards evil culture." (Sforno, ibid.)

It is the names of the Shevatim that appear at night, a promise to their children of a brighter tomorrow.

Why is the entire book of Shmos, dealing with the exile in Egypt and its subsequent redemption, referred to by this title - Names? Is this the central aspect of the Sefer?

In our shiur this week, we will answer this question, explaining the meaning of a Jewish name.

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"And these are the names of the B'nai Yisrael - as regards the redemption of Israel they are mentioned here. Reuven - as it says - 'Re'eh Ra'isi Es Ani Ami'. Shimon - as in - 'VaYishma Elokim Es Na'akasam' ....." (Shmos Rabbah, 1:5)

The Midrash goes on to demonstrate that each of the Shevatim possess a trait that activates Divine intervention, teaching that Klal Yisrael is redeemed through their names. It is the name of the tribes, each representing a particular characteristic that draws G-d's mercy.

Biblical names are indication of the personal character of their bearer. The twelve tribes were shining lights for the nation, and during their lifetime the people never strayed from the righteousness of their fathers. Even after their passing, the path established by the Shevatim remained as a moral compass for the Jewish people, and it is this loyalty to their forebears that sparks their salvation. The nation that ultimately leaves Mitzraim to receive the Torah is the picture image of the seventy souls who two hundred years earlier descended as one together with Ya'akov Avinu.

Chazal take this concept one step further.

"....In the merit of four things Israel went out of Mitzraim: they never changed their names, they never changed their language, they were not promiscuous, and they didn't reveal secrets." (Midrash Shochar Tov, 114)

Klal Yisrael is redeemed not only for having the same names as their fathers, but for never having changed those names.

Let us explain.

Try the following experiment: invite a friend out to dinner, or some other leisure activity. A little while later, send somebody else to him with a much better offer. Afterwards, have yet a third person suggest something even more enticing. See how easy it is for a person to change his mind?

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The truth is, we don't need to look much further than our own mirrors. When was the last time you made a commitment to improve on a particular Mitzva, or abstain from a known Aveira? Why are these promises unsuccessful? Weren't we sincere at the time of our pledge?

Here's a similar test: prepare an idea to think about for an extended period, with full concentration, without allowing your mind to wander. How long does it take before you are distracted?

This lack of focus is a reflection of our flighty state of being, a function of our confused sense of identity. Unaware of the true nature of our very selves, we flutter from one interest to the next, from one relationship to another, incapable of true commitment. Inconsistent in our beliefs, we cannot even concentrate on our prayers, our thoughts preoccupied with another passing fancy.

It is for clearing this hurdle that the Bnai Yisrael merit redemption.

Discovering their true identity, faithful to the lofty image of their exalted ancestors, they are recognized by G-d when He calls their name.

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When Dinah, the daughter of Ya'akov, is degraded by Shechem ben Chamor, her brothers Shimon and Levi quickly plot to take revenge, destroying the entire city.

Though Ya'akov seems displeased, he never openly critiques the killings. "Arrur Apam Ki Az..." (Breishis 49:7) - it is only their anger that is cursed. Apparently, it is the manner in which they acted that warrants rebuke, while the actual murder of Shechem and his cronies was justified.

"Shimon and Levi, brothers, with stolen weapons of war." (ibid., v. 5)

"Stolen weapons - this skill of murder is theft in your hands, it is from the blessing of Esav. It is his expertise, and you stole it from him." (Rashi, ad. loc.)

Every Jew is an original. With a mind of his own, and a character given from birth, he is obliged to develop his own potential, utilizing his own self, to reach heavenly heights.

Here is their sin defined: The trait of murder is not inherent to Klal Yisrael. Even when killing is called for, a Jew must still refrain. Not because it's wrong, but because it's not Jewish. He dare not behave as one of the nations.

This concept brings to mind the famous response of the Nodah BiYehuda. When questioned as to the propriety of a wealthy Jew hunting animals for recreation, he affirmed that no prohibition was being directly violated in the pursuit of live game.

However, he voiced his disapproval: "I am quite amazed about the entire matter. We have never found any hunters other than Nimrod and Esav, and this is not the way of the children of Avraham, Yitzchak, and Ya'akov.....and how can a Jew kill a live animal with

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his own hands, for no reason other than to fill his time with hunting?!" (Nodah BiYehuda, Yoreh De'ah 2:10)

Perhaps, we can now understand why good character is a prerequisite for Torah scholaship. The personal traits of man are a permanent mark of his essential identity, a central basis that encompasses every subsequent deed. A faulty character will lead to a distortion of the Torah's will, presenting G-d's treasured vision in a vessel that needs repair.

This is a point that is often lost. More than a blind observance of particular Mitzvos, the Jew is obliged to perfect his character, refining the base instincts that define the life of most men.

This is his name, and the essence of his being, the stars that illuminate his physical existence in a faraway land.

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Why do the Mitzvos of the Torah never change, oblivious to the passage of time?

We tend to view spirituality as an ephemeral concept, rooted only in the inconsistent feelings of man's emotions and thoughts.

This is not true.

The spiritual dimension of life is more solid than our own mortal existence, resting upon an eternal bedrock of truth.

The Torah is the physical expression of that reality, the defining force of all existence. It is the world's identity, and identity never changes.

The Torah is more than a set of instructions, or a guide for good living. It precedes life itself, forming the order and basis of all physical being.

The entire Torah is one Divine Name.

People come and go, ideas never stay the same, but the Torah is forever.

Take care of your Jewish name.

"Zeh Shmi L'Olam, V'Zeh Zichri L'Dor VaDor"



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14. VA’EIRA



PARSHAS VAERA

"VaYidaber Elokim El Moshe, VaYomer Eilav, Ani Hashem"

"VaEra El Avraham, El Yitzchak, V'El Ya'akov, B'E-l Shad-dai, U'Shmi Hashem Lo Nodati Lahem." (Shmos, 6:2-3)







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Hashem issues a rebuke to Moshe Rabbeinu. The forefathers never witnessed true revelation. Their prophecy was through the name 'Shad-dai', the trait by which G-d controls the forces of nature, the heavens and stars that determine the flow of worldly affairs. They discover that reward and punishment are due to Divine providence, with no deed unrecorded. Moshe Rabbeinu, on the other hand, is party to the unveiling of the secrets of existence, and through his staff, all of nature is revealed as a mere mask. The miracles that he performs shatter all of man's conceptions, and the physical universe is revealed as an ephemeral and fleeting dimension, devoid of true substance. He sees the ineffable Name, the essence of His relationship with the world.

Could it be that Moshe Rabbeinu is greater than the Avos? How can he produce miracles on a level higher than anything they had ever seen?

In our shiur this week we will explain why seeing is not believing.

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"HaKadosh Baruch Hu said to Moshe: It is a pity, those who are gone and not to be found. Many times, I appeared to Avraham, Yitzchak, and Ya'akov as E-l Shad-dai, and I never made known to them that my name is Hashem, as I have to you. Yet, they never had complaints regarding my Midos.....and never asked what is My Name, as you have."

"And you, at the very start of your task you asked for My Name, and at the end you said: 'from the moment I came before Pharoh [to speak in Your Name things became worse for this nation..]'...." (Midrash Rabbah, 6:4)

Avraham Avinu is the father of all faith.

Faith, or Emunah, is not what society commonly refers to as belief in G-d.

Knowing that there is a G-d above does not mean that one has faith. In fact, today, it is quite common for one spouse to believe, while their partner is atheistic. This is because no one expects belief in G-d to impact on one's consciousness or interests.

In other words, I may believe in a higher entity somewhere up there, and you may think that life is a black hole. Someday, we'll find out who is right, but, in the meantime, we have other things to worry about, such as: What's for supper? Did the Yankees win? What channel should we watch tonight?

True faith is something more.

What defines a faithful person?

If a trustworthy man asks to borrow a huge amount of money, I would be willing to place all my savings in his hand, confident that he is good for his word. If the borrower is not as reliable, I will hesitate and ask for reassurance, lacking faith in his promise to repay.

Some time ago, I noticed this:

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Before going to sleep, my nine-year old daughter, Shayna, asked if I would go to the store and buy a box of Cheerios. I promised that I would do so, and she went to sleep quite happily, fully certain that when she awoke the next morning her treasured cereal would be waiting.

To her, a father's word is as good as done.

This is faith.

A child believes that her parents will provide for all her needs, trusting a mere promise that has yet to be fulfilled.

One's parents are the emissaries of G-d, intermediaries between earth and a higher source. For this reason, the relationship of a child to his parents is a critical factor in religious development. If this natural trust is shattered, and the child has no one to believe in, his faith in G-d is likewise disabled, and he questions: I want to see it, then I'll believe! Or: How do I know He'll come through?

Chazal taught this idea in the following way:

"Rebbe Yochanan spoke: G-d is destined to bring precious stones and diamonds measuring thirty Amos by thirty, and carve out an archway of ten Amos by twenty, and place them in the gates of Yerushalayim."

"A certain student laughed at him. We cannot find diamonds the size of chicken eggs, can we really find stones that size?"

"A while later, that same student traveled by boat on the sea. He saw the heavenly angels chopping stones and diamonds that were thirty Amos by thirty, and carving out a hole ten by twenty."

He asked: Who are these stones for?"

They told him: Hashem is destined to place them in the gates of Yerushalayim."

"He came before Rebbe Yochanan: Rebbe, speak! For you, it is right to speak. Exactly as you said it, that is what I saw."

"Empty fool! Had you not seen it, you wouldn't have believed? You are mocking the words of the Sages!...." (Bava Basra 75a)

What was this student's crime? Certainly, seeing physical verification can only enhance one's grasp of the truth, guaranteeing that he will accept all of his Rebbe's teachings in the future.

The answer is this: once a man of faith understands the truth, he doesn't need to see it happen.

Here's an example: If a man writes a dramatic screenplay, complete with narrative and

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cast of characters, does he need to watch the movie in order to know what happens? Isn't the story already over even before the show begins?

Avraham Avinu is the man of perfect faith. In his youth, he recognizes the truth, meriting the prophetic vision that pledges all of eternity to he and his descendants.

Why should he need to see this actually occur? In his world of a higher dimension, the end is already here, it is only this physical world that has yet to bear witness.

He has no need to know G-d's Name, nor to see His outstretched hand. He has Hashem's promise, and he merits G-d's trust, and that is enough - 'E-l Shad-dai - SheAmar L'Olam Dai.

Klal Yisrael are the children of G-d, heirs to the Divine assurance of an unlimited reward. Once man understands the nature of this binding relationship, he recognizes it as an immutable truth, one that cannot be denied.

And he knows that G-d's word is as good as done.

Baruch SheAmar V'Hayah HaOlam - When G-d speaks - life happens.

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This concept explains the why Jews have a treasured custom, the pledge to give charity, the promise to undertake a certain good deed.

Why the need for a pledge? Why not just bestow Tzedakah without any prior commitment?

To understand, we must know this: man is ordained to be like G-d - Imitatio Dei.

The word of G-d is omnipotent, permanently stable, solid and absolute. His word precedes creation, activating a process that carefully unfolds.

Man strives to follow the path of his Creator, endeavoring to speak words that are more real than deeds. (It is for this reason that so many men are tyrants at home, demanding that their orders be treated as Divine decree - "Hu Amar VaYehi" - "Baruch Gozer U'Mikayem") A promise of this sort is itself a Mitzva, and the man of faith becomes a pillar of truth, good for his word and loyal to his commitments.

Faith, then, is a character trait, not a statement of belief. The man who has faith does more than echo an ancient teaching. He lives with the word that he knows to be true, faithful to a vision that he cannot deny.

Faith in G-d is not the absence of reason. On the contrary, it is the constructs of reason that deny him the option of rebellion. It is the skeptic of faith who fails to follow his intellect. He does not base his rejection of G-d on solid ground, but because he cannot believe. He has no trust. Lacking the unwavering devotion to a concept he cannot see, he

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wanders from one commitment to the next, loyal only to the base instincts of survival.

Is it any wonder that modern man's concept of natural development is 'survival of the fittest'?

Aware only of the struggle and strife of a society that claws at each other's throats, he abandons the trust that propels man towards a spiritual domain, losing all faith in man, and incapable of belief in his Creator.

Though the fulfillment of Jewish destiny is long overdue, to the man of faith the miracle of redemption has already arrived. History may lag behind, but the future has been written long ago, and the words echo still, bringing solace and comfort to those who believe what they know, and care little for what they see:

"Bifroach Reshaim Kemo Esev, V'Yatzitzu Kol Poalei Aven, L'Hishamdam Alei Ad......Tzaddik KaTamar Yifrach, K'Erez BaLevanon Yisgeh, SheSulim BeVais Hashem, B'Chatzros Elokeinu Yafrichu..." (Tehillim 92)









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15. BO



PARSHAS BO

The narrative of the ten plagues is divided in two, with seven plagues described in Parshas VaEra, and the remaining three in the reading of this Shabbos, Parshas Bo.

This is not in order to keep the Parshios reasonably balanced, or vary the story line. The Makkos of Arbeh, Choshech, and Bechoros serve a particular function, one worthy of its own place.

In our shiur this week, we will explain the nature of these three plagues and their relevance for all time.

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The ten plagues parallel the Asarah Ma'amaros, the ten utterances with which the world is brought to existence, and both of these correspond to the Aseres HaDibros.

The ten utterances by which the world is created should be recognized by man as he ponders the physical universe. Man is obliged to reflect upon his surroundings, seeing the Hand of G-d as author of creation.

In Lashon HaKodesh, every item in existence is known as 'Davar' - a word, for all of life has something to say, testimony to the Divine influence that is the essence of its being.

When these words fail to be heard, and man ignores the spiritual message that nature hopes to impart, the universe is distorted in a physical mutation, and the word of G-d is transformed as ten plagues that ultimately teach the very same lessons.

"V'Nagaf Hashem Es Mitzraim Nagof V'Rafoh....and G-d struck Egypt with a blow and cure...." (Isaiah 19:22)




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"....a blow for Mitzraim and a cure for Yisrael" (Zohar)

While the plagues strike Egypt, crushing their powerful dynasty, and sending them to the trash heap of history, Klal Yisrael is cleansed of the impurities of exile, ready to approach the mountain of G-d. There they will accept the ten utterances in a new form, the ten commandments that cannot be denied.

The Makkos are not a new and exciting form of punishment, nor are they mere retribution. Each of the plagues strike at an idea that Mitzraim holds dear, demonstrating the emptiness and falsehood of a culture doomed to drown in the sea. The Bnai Yisrael take this lesson to heart, and the message of Yetzias Mitzraim becomes a foundation of faith.

The Asarah Ma'amaros of creation leave room for denial. Man has the freedom to ignore the Divine message of the physical world, a lesson that is only indirectly carried through the wonders of nature.

The Aseres HaDibros on the other hand, are absolute commands which man contravenes only at his own peril, evident truths of a higher realm. Unlike the mysteries of the universe, these Mitzvos of Sinai are G-d's direct word, addressed to His people, the binding orders that sustains all existence.

The plagues begin at the bottom, steadily progressing towards the total destruction of Egypt's might and culture, culminating in Makkas Bechoros, the death of the best and the strongest.

At first, G-d's Hand strikes the river and the earth, showing Pharaoh and the world that this physical planet is in His total control.

The punishments reach the animal kingdom, and then towards the sky, and the power of Egypt begins to crumble.

As the outer shell of Egyptian influence is slowly peeled away, the eternal message of G-d sounds ever more clearly. Each of the plagues allow for another word to be heard, but in the opposite order. After the tenth plague, the death of Egypt's firstborn, with Mitzraim no more, Klal Yisrael discovers a Reishis of their own, "Breishis Bara Elokim", the first Ma'amar, and basis of all the rest.

The plague of darkness parallels the second Ma'amar - "Yehi Ohr" - "Let there be light". While the Egyptians are blinded with a darkness through which they cannot see, the B'nai Yisrael bask in a light that has long been hidden, the Ohr HaGanuz of earth's first day.

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The third Ma'amar - "Yehi Rakia B'Soch HaMayim, V'Yehi Mavdil Bein Mayim L'Mayim" corresponds to the eighth plague, Makkas Arbeh, an equation which needs further explanation.

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This Rakia separates earth's physical and spiritual dimensions, Heaven's image of the blue sky that fills our horizon. Ideally, man should utilize this Rakia in the quest to reach beyond his earthly confines, crossing the barrier that calls for him to always look higher and higher.

The Rakia exists within the heart of man, the obstacle that restrains him from spiritual heights. At the same time, it is the breaking of this physical bind that leads him to a deeper grasp of reality, and it is the yearning for spiritual growth that initiates this ascent.

Makkas Arbeh stands in total contrast.

What is the nature of Arbeh?

"Melech Ein Lo Arbeh, VaYetze Chotzetz Kulo" - "The locust have no king, they go out together en masse" (Mishlei 30:27)

The king is Achad HaAm, the single force merging his people into one cohesive unit, now unified in pursuit of a higher vision.

Locust have no king. With no direction, and no purpose, they emerge in a swarm, descending as one mass to devour all that they touch.

"And they covered the sight of the earth, and the land was dark...." (Shmos,10:15)

"The earth became dark because the Arbeh separated between the sun and the earth..." (Ibn Ezra, ad. loc.)

A new Rakia.

Supplanting the Rakia of creation, the Arbeh create a new sort of heaven, one which darkens the earth, allowing no light to pass through.

Let us explain.

Each individual on earth dwells in his own private world, with a unique Shamayim and Aretz. The root of the word Aretz is Ratz, or Ratzon, the will and desire that power his life. The goal that he endeavors to reach is the sum total of every Sham - over there, and for this reason, the word Shamayim can likewise be read as Shamim, a multiple of 'there'. In short, it is the desire, goals, purpose and direction of each person's inner world that define his own heaven and earth.

At times, man abandons this inner space, choosing to assimilate into the surrounding culture, losing sight of the unique identity that marks him as an individual with a mind of his own. His goals and aspirations become identical to those of everyone around him, and in unison they chant and cheer for the latest fad or frenzy.

In the environment of today, all of mankind wants the same thing. We all read the same books, see the same shows, laugh at the same jokes, and sing the same songs. Even those far-flung reaches of the planet which television has not yet conquered (if such a place

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still exists), and traditional values still hold sway, man still wants those very same things, hoping for the day when McDonald's will come to his town, too.

It is a global culture of uniformity, with all particular character traits conforming to societal norms. With no individualized goals or purpose, modern man has no need to look anywhere else for meaning and direction, having created a heaven of their own.

A number of years ago, I asked a student why he felt it necessary to leave Yeshiva for the day to attend a mass demonstration. Admitting that he was not politically oriented, nor particularly interested, he responded that he didn't want to miss the experience of being part of a crowd of many thousands.

"Why not a better idea", I suggested, "take a bus to Tel Aviv and get off near the Ayalon highway. Then, stand there for a few hours and watch the thousands of cars stalled in rush-hour traffic. Don't you want to be part of the Israeli experience?"

In a society where night life is defined as an area where people congregate, and a party is given when varied individuals get drunk together, for no particular reason, it is little wonder that heaven has been displaced with the pursuit of pleasure for its own sake.

The vision of heaven has given way to the sounds of the multitude, the humming drone of an aimless swarm.

This is the locust plague of our generation, a society that never looks up.

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"VaYomer Hashem El Moshe: Come to Phaaroh, for I have hardened his heart and the heart of his servants, in order to place these signs in his midst."

"And in order to make the tale heard to your son and your grandson, how I have played with Mitzraim, and the signs that I have placed there, and you will know that I am Hashem."

Moshe is suddenly afraid to approach Phaaroh, fearful that his obstinate refusal indicates a deeply rooted evil, one that is difficult to counter.

Hashem encourages Moshe to proceed without hesitation, assuring him that Phaaroh's strength is merely artificial, propped up by G-d for reasons of His own. Egypt will become an example, a symbol of Divine justice, and a lesson for the ages.

Why is this teaching enacted only with Makkas Arbeh, and not before? Were not the previous plagues also manifestations of punishment and retribution? Why was Moshe not previously enjoined to relate this tale to the children?

The answer will explain our story's division - plagues of seven and three.

The natural world exists in multiples of seven, whether it be the days of the week, the cycle of the years, or the six sides of every three-dimensional item (and the connecting

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center).

This world can be taken in two ways. If understood correctly, the righteous man sees the word of G-d echoed throughout the physical universe, but, if man chooses to rebel against his Creator, the very same world can be used to bite the hand that feeds him.

The seven initial plagues strike at the Egyptian view of the physical world, a distorted misconception. While these Makkos reveal the mistake of a materialistic world view, they do not yet uncover a higher dimension, for they have merely erased a physical entity that in any case has little substance or staying power.

But, when Phaaroh has the courage to persist, holding fast to his evil stance, Moshe fears a confrontation with wickedness of a higher sort, an essence that will not change.

Hashem reveals this: There is no force that stands against Me; Phaaroh's position is my own creation, sustaining Mitzraim in order to express My true strength, the supernatural revelation of 'Yehi Ohr' and 'Breishis Bara Elokim'.

This is the lesson of Parshas Bo - opening the heavens for the first and last time, bearing witness to a truth that forms the basis of faith.

The locust erase the physical barrier that holds back true illumination, and finally His people look up to heaven, seeing a message they will remember till the end of time.

"V'Higadeta L'Bincha BaYom HaHu L'Aimor: B'Avur Zeh Asah Hashem Li B'Tzeisi MiMitzraim"

"V'Hayah Lecha L'Os Al Yadecha, U'L'Zikaron Bein Einecha, L'Ma'an Tehiyeh Toras Hashem B'Picha Ki B'Yad Chazakah Hotziacha Hashem MiMitzraim."











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16. BESHALACH



PARSHAS B'SHALACH

"Az Yashir Moshe - 'Az', when he witnessed the miracle, the thought to sing Shirah entered his heart....we learn that the letter 'Yud' [as in 'Yashir'] is said in reference to a thought [for the future]. But, according to the Midrash, our rabbis said: here is an allusion in the Torah to T'chias HaMeisim...." (Rashi, Shmos 15:1)

After seeing the splitting of the sea, a wonder that surpassed even the miraculous escape from slavery, Klal Yisrael merits to sing a song of praise to the Almighty, relating the power and glory of the King of all Kings.

Our Sages understand that this song refers to a revelation of the future, the resurrection of the dead, when all of mankind will rise from the grave. Certainly, this hint cannot be deduced from a mere grammatical connotation, but must bear a direct connection to the Song of the Sea.

In our shiur this week, we will describe what is revealed at Krias Yam Suf, and attempt to explain the nature of Techiyas HaMeisim.




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The Maharal explains the use of the term 'Yashir' - 'he will sing'. Although Moshe actually sang long ago, the Torah often uses future tense when describing an action that takes place over an expanse of time. That is, since the incident is not a split-second occurrence, but rather, one that extends from past to future, the reference to the future is an appropriate one.

In contrast, the term 'Az' refers to one particular moment, a freeze-frame in time, removed from the continuum of time and space.

In Lashon HaKodesh, the word for time - 'Zman' - relates to 'Hazmanah' - as in preparation and preparedness. Each moment invites the next, time being an extended process with each millisecond only a small part of a larger unit.

Time flows from past to future with the precise present impossible to grasp. Even were we to say that the present moment is '10:39 p.m. and 45 seconds' we would not be accurate. If measured more carefully, we would count by the hundredth of a second. Even that would not be exact, for a finer instrument could measure to the thousandth of a second, and so on, ad infinitum. To be honest then, we must say that time is merely society's measure of a period that stretches from past to future, with the present hidden somewhere between those two points.

The Maharal makes this point thusly: The one Aleph of 'Az' stands above the seven directions of the 'Zayin', the varied forms and paths of our physical and three-dimensional existence. Much as Hashem stands alone, above the seven days of creation, the Song of the Sea unifies all of time under the aegis of One G-d, acknowledgment that the world rests upon the timeless framework of a supernatural realm. It is for this reason that the Mitzva of Bris Milah is performed on the eighth day, connecting the immortal Jew to a world beyond time.

While the miracles in Egypt reflect G-d's control and direction of the physical world, the splitting of the sea takes this lesson one step further. More than stopping the water's flow, the miracle reveals this: the sea is a mere facade, as are all of nature's rules. The sea disappears before a higher force, succumbing to the staff of G-d in the hand of Moshe Rabbeinu, revealing a different dimension, a world without time.

This is 'Az Yashir'. With no past and no future, only the eternal presence of a present moment that never ends, Moshe Rabbeinu leads the Jewish people in song, expressing perfectly the purpose of their being.

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Our general impression of creation is an autonomous entity that exists in its own space, standing on its own. This world is our reality, and while we profess belief in G-d, we view His domain as a different realm of existence, one that does not contradict the substantive foundation of our own physical universe. Though aware that our lives are destined to end, we believe that we will go off to a different sort of place, an independent world of the future whose existence does not belie the authenticity of our present state of

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being.

Time, as we perceive it, is a river that wears away at the fabric of our world, steadily eroding the strength and vitality of all physical things. From this perspective, time and space exist side by side, for nothing can encroach upon the free-standing viability of this planet.

This is all quite mistaken.

'Breishis Bara Elokim' is the initiation of time. Before the appearance of anything else, the creation of time allows for the formation of the world as we know it. The entire universe exists within this boundary. More than an independent sidebar impacting upon other entities, time is the essential ingredient of Olam HaZeh, containing all of life within its limited and measured confines.

In the words of the Maharal - "HaMakom V'HaZman Echad Hu" - time and space are one, a formulation that preceded Einstein by some four hundred years.

Our world does not exist freely, but within a deeper dimension that defines its being. It follows then, that the physical substance of this planet does not have a tangible reality of its own, but is merely the external expression of G-d's hidden plan, existing only as a temporary vehicle that fulfills the precise command of His will.

This truth was revealed to all the world at Krias Yam Suf, and this sparks the song that encircles all of time. The physical world surrenders to a deeper and more substantive order, swallowing whole the distortions of Egypt, and Klal Yisrael is bound no more.

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Nowhere in our world is there any indication that the dead can come back to life, even the living are destined towards a bitter end.

The believing Jew holds out faith in a future resurrection, confident that the dead will rise once again.

The common perception is that man will stand up from his grave and continue life from where he left off, this time to no end, pushing on for eternity.

The reason Techias HaMeisim is perceived in this manner, is our belief that the physical world is real and independent, existing forever, though its inhabitants pass on. That is, in the absence of any catastrophe, our planet will continue on its present course. Because, as discussed earlier, we hold this world to be substantial and tangible, we cannot see the resurrection in any other way, certain that our present existence is real and self-contained.

This too, is a critical mistake.

Man only lives once. There is no such thing as later.

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Let us explain.

Within a limited framework of time, HaKadosh Baruch Hu has granted man life. Though we sense only the physical side of mortal man, in actuality our existence extends well beyond these confines, and the essential identity of our true selves climbs a ladder to heaven. The elevated side of our nature exists in a dimension that supplants the limitations of time and space, and it is this exalted part of man that reflects the eternal image of G-d.

It is this description that defines the total man, and nothing new will occur to change this basic picture. Though, to most of us, our higher side remains a hidden enigma, in Olam HaBa we will discover that life was not as we believed, and we will comprehend our physical being as a mere fraction of reality.

Let us now return to our explanation of Az Yashir.

There are two aspects to time, the extended period stretching in a process from past to future, and the elusive moment of the present. When these two elements are joined together, man understands that the creation of the world is a process that exists within the present moment.

In other words, the present is where G-d's presence rests, eternally provident in a world beyond time. The physical existence of time is a mere process of creation, a temporary framework that allows for good and evil, reward and punishment, freedom of chooice. This temporary structure conceals the deeper dimension of an eternity that never changes. Though man is destined to leave the physical setup of this world, his life never ends.

As most people comprehend it, what has happened is gone, and the future is yet to be. A reversal of fortune and the rise of the dead can mean only one thing, life goes on from the point at which it ended.

Our understanding is quite different: Nothing ever ends.

Life itself is merely a small part of a larger procedure. Death is the removal of that veil, the revelation of a more complete picture, and even the finite failures of a moribund existence will reveal themselves to be integral elements of one unified whole.

To the man who lives with this heightened awareness, each minute is a precious commodity. He knows that eternity lies within every moment, and he yearns to connect his time-bound existence to a world that lives forever.

Man has but one life, and he needs to get it right the first time.

While the sea splits for Israel, reverting to dry land, the army of Egypt drowns in the tumultuous turmoil of a world that dooms everything in its wake.

Klal Yisrael is not frightened, for they see no sea, merely the outstretched Hand of G-d

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as He reaches for His people.

Taken beyond time, carried above space, they call out once and forevermore:

"Hashem Yimloch L'Olam VaEd"









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17. JETHRO

The Weekly Parsha: A New Dimension




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by Rabbi Heshy Grossman


PARSHAS YISRO

MA'AMAD HAR SINAI

"And Moshe took the nation before G-d, from out of the camp, and they stood under the mountain" (Shmos 19,17)

"Amar Rav Avdimi bar Chama bar Chasa: teaching that G-d turned the mountain over their heads as a barrel, and said to them: if you accept the Torah, fine, and if not, there you will be buried." (Shabbos 88a)

Tosafos asks: Klal Yisrael had willingly accepted the Torah by proclaiming 'Na'aseh V'Nishma', why was a further commitment necessary? He answers: After seeing the 'great fire' of Sinai, they may renege on their original assent, hence the need to compel an additional agreement, an unconditional acquiesence.

The Maharal does not accept this response, which implies that the original Kabbalas HaTorah of Klal Yisrael was weak and half-hearted. He advances his own theory, which has become the classic approach to understanding the binding nature of Torah.

In this shiur we will explain why a true acceptance of Torah leaves man with no other option.

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Unlike other disciplines, which make no demands upon man, the Torah can never be 'take it or leave it'. While the study of science or humanities teaches man about his world, Torah instructs him how to relate to it.

This idea refers to more than the varied commandments distinguishing Torah from secular studies. Rather, the Torah occupies a unique intellectual orbit, captivating the mind of its adherents.

Let us explain.

Imagine sitting with a friend, counting a huge sum of money. Your friend excuses himself for a moment, leaving you alone with wads of uncounted cash. A fleeting sensation crosses your mind: Take the money!

Immediately, and shamefully, you reject the thought, knowing that you would never stoop to petty theft.

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Let's analyze why.

It's not that you weigh the options, pro and con, and choose the most appropriate behavior. The decision to remain honest comes in form of a command: 'I cannot do that'. It is instructive and binding, and the moral man feels compelled to heed his conscience.

This is Torah. Not information, or subject matter, but as the literal meaning of 'Torah' implies - 'Hora'ah' - instructions and directives.

Were Torah brought to the world as a result of man's acceptance, he would view its commands as optional, subject to his approval. This is not so. Man has no choice. He ignores the Torah at his own peril. The Torah exists, and controls our world, like it or not.

The Mitzvos of the Torah are not suggestions for good living, or opportunities to earn everlasting reward. They are imperatives of nature, the stipulations of existence.

Here's an illustration.

Man is obliged to reflect in his daily life the will of G-d. Ideally, people can point to the righteous man and say: This is what G-d wants, here is the man that G-d created.

Suppose man chooses to disregard this responsibility, and opts for a life of sin and indulgence. He imagines that he has freed himself from the Torah's onerous demands, denying the unique relationship shared by all those who stood under Har Sinai.

His reprieve is only temporary. Ultimately, when he is punished, or pursuit of life's pleasures have lead to a dead end, he lies broken and humbled, while people point to him and say: You see, that's what G-d doesn't want.

The very message he hoped to ignore resounds with full force, but this time, rather than joyfully fulfilling his G-d-given task, performing the Mitzvos that reveal G-d's will, he is the hapless victim of his own sin, a passive tool upon which Divine wrath materializes in full force.

The Jew is enjoined to reveal G-d's will. There is no escape. The Torah was brought to the world on the backs of Klal Yisrael, and through them it finds expression. For better or worse, they are the vehicles by which G-d's plan for mankind takes physical form.

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The Torah describes a very strange punishment for the man who forcibly rapes an innocent girl.

"And the man who lied with her should give the father of the girl fifty silver coins, and she should be to him for a wife, because he has afflicted her, he is prohibited from sending her away for the balance of his life" (Devarim 22, 29)

The money is a fine, payable to the father, but as for the deed itself, the man is obliged

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into a permanent marriage (only with the woman's consent) with his victim.

Let this serve as example. Whenever the Torah's dictates seems to conflict with human sensibilities, be assured that the Torah is addresing a deeper level of truth.

The Maharal explains the reasoning of this command.

Usually, the matrimonial bond between man and woman, though strong and enduring, can still be broken. Because their relationship is initiated by consent, their attachment is only as strong as the commitment that is its basis.

An act of force, defined in and of itself, reflects an element of necessity and absoluteness. Irregardless of the personal debauchery of the perpetratror, the definitive moment in this couple's relationship was one of 'no option'. Hence, their marriage reflects this bond, forever entwined.

Perhaps this puzzling concept is more easily understood when we realize that it is a paradigm, a symbol of the metaphysical relationship between G-d and the Jewish people, wedded for eternity at the foot of Har Sinai.

The Torah is the bond between man and G-d, enabling mortal man to actualize in his life the G-dly essence that is the soul of his existence. It is G-d's will that this connection be eternalized, and He sets the stage to ensure that it will never be broken.

Despite the fact that Klal Yisrael is destined to stray, G-d will hold Himself back, guaranteeing His permanent commitment to the covenant of Sinai. As a man who forces himself upon his future spouse, Hashem coerces the B'nai Yisrael to acept His entreaties, and Klal Yisrael joins the collective entity that encapsules all existence: G-d, Torah, and the Jewish people.

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The Torah is a necessary ingredient for more than just the Jewish people.

In the Torah's haste to announce the arrival of the B'nai Yisrael at Sinai, their travel itinerary is reversed, and their approach to Sinai is listed before the departure from Refidim, their previous stop.

The Ohr HaChaim explains that intense anticipation often skews straight thinking. The entire world has been waiting for this moment, the giving of the Torah to the Jewish people, hence, the lack of order when they finally arrrive.

What is meant by saying that the world, G-d included, has been anxiously awaiting?

G-d has a plan and purpose for creation. The universe is not a big theme park, with varied pleasures and entertainments designed for man's amusement. The world has one source and goal, and is heading steadily towards fulfillment, with an underlying unity that will not be denied.

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The Torah is that goal. Until the Torah was given, the world was a void of empty matter, an undefined mass, Tohu.

Have you ever paused in the midst of a rush-hour traffic jam and wondered: where is everybody going? Could it be that everyone spends their entire lives in the mindless pursuit of enough money to purchase another car, to take them to their new home, and back to work to pay for them?

The Torah gave all the world meaning and purpose, elevating life beyond the daily grind for sustenance and survival. The opportunity to identify with the Divine plan for eternity grants every item in creation a portion of existence.

The continued existence of the world lies hanging in the balance, waiting for Klal Yisrael to stand under the mountain. If they are to accept, fine, if not, the world will bury us all.

Though the tablets given to Moshe Rabbeinu were hidden long ago, it is Ma'amad Har Sinai that we are urged to remember.

The fire of Sinai consumed all the world, silencing all resistance. No sound was heard, other that the One voice that counts, echoing still:

"Anochi Hashem Elokeicha Asher Hotzesicha MeiEretz Mitzraim MiBais Avadim"









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PARSHAS YISRO

The date of Yisro's arrival at the camp of Israel is a matter of Talmudic dispute. Some claim that he reached the Machaneh prior to the giving of the Torah, while a second opinion holds that he actually came to Sinai during the subsequent year.

While the first approach is in synch with the Torah's sequence of events, which records Yisro's meeting with Moshe and the advice that he offers in the chapter that precedes Kabbalas HaTorah, the latter position must explain why the Torah would reverse the actual order. Though the Torah does not bind itself to chronology, no change is without reason. The dates may be out of order, but the Torah is not. The Torah has an inner compass of its own, a moral arrangement of a different sort, with each passage leading to the next.

In some way, the lesson of Yisro sets the stage for the Torah's acceptance. In our shiur this week, we will explain why.

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"V'Eleh HaMishpatim: What is written prior to this Parsha? V'Shaftu Es HaAm B'Chol Eis - And they will judge the nation at all times....(Shmos 18:22) And here, it says: V'Eleh HaMishpatim, with the Ten Commandments in between. A parable: a queen who takes a stroll, hedges on one side, and hedges on the other, with herself in the middle. So too, the Torah. Dinim before it, and Dinim afterwards, and she is in the middle." (MIdrash Rabbah 30:3)

As a queen who leaves the confines of her palace, surrounded by the guardians who protect her, the Torah emerges in the world tightly wrapped, safeguarded by the rules and regulations of Din and Dinim.

Yisro acquires his name by merit of the Parsha that is 'Yeser' - the additional section that is appended to the Torah because of his suggestion. Here, Yisro proposes the appointment of judges, men of honor, above all reproach, who will be worthy to stand in Din.

"And you will see to it, from all the nation, men of wealth who fear G-d, men of truth




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who despise ill-gained profit, and you shall appoint them as officers...." (Shmos 18:22)

"Men of truth, who despise ill-gained profit: who love truth and despise cheating, when they see cheating and thievery they cannot tolerate it, but their only desire is to save the victim from the swindler." (Ramban, ad. loc)

The Torah and Talmud contain numerous laws and requirements for the proper adjuration of Din, from the proper character traits of the honest judge, to the many details of court procedure.

A judge can have no hint of bias, and is therefore prohibited from accepting even the slightest gift from a litigant that stands before him. This is 'Shochad' - 'SheHu Chad', for the recipient of a favor feels as one with his benefactor.

Since "Ein Adam Ro'eh Chovah L'Atzmo" (Kesubos 105b) - no man feels that he is ever in the wrong, the Dayan who takes a bribe is incapable of finding fault with one he feels a kinship with, all the more so, convict a blood relative with whom he shares a common bond.

"Rebbe Yishmael B'Rav Yossi had a sharecropper (working Rebbe Yishmael's field) who customarily brought him a basket of fruits (his due portion) every Erev Shabbos. Once, he brought them to him on Thursday."

"Why is today different?, he asked."

"I must appear [before you] in court today, and I thought, on the way, to bring them to you."

"He did not accept them, and said: I have been invalidated from judging you in Din." (Kesubos 105b)

The Talmud goes on to demonstrate that although Rebbe Yishmael refrained from actually taking the favor, even of fruits that were rightfully his, he subsequently sensed a bias on behalf of his friend, his thinking skewed by the minutest of offers.

How can this Tanna, a man of upstanding integrity and towering intellect be swayed by one day's advance?

The lesson is this: the truth of Torah is in the details, the fine and subtle differences that are the basis for all G-d's law. To decipher its code and plumb its depths one must be sensitized to the nature of Torah, keenly aware that the slightest digression converts good deed to sin.

On the contrary, it is the saintly Tanna who feels tainted by the slightest tinge of bias. Aware of the mind's complexities, he spurns the gift that would divert straight thinking, aspiring only for the pure thought of an unblemished soul.

The proper judge loves only the truth. He bears contempt for all corruption and sin, for it is his function to weed out evil from the community of Israel, assuring that crime does

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not pay.

This is Yisro's endowment to the heritage of Israel. Abandoning the wayward nations, he travels to the barren desert in pursuit of the vision he knows to be true. Sensitive to the sound of G-d's word, he discovers a nation that is bound to His command, putting into practice the Mishpat that reflects His will.

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Every Jew is obliged to be a judge.

Throughout each day, an individual is confronted by hundreds of situations that demand a balanced scale, carefully weighing the varied factors at hand. Unaware of the perils, the average person plunges ahead with reckless abandon, trampling with ease the minor transgressions that don't begin to dent his callous conscience.

It is for this reason that the message of Yisro is a prerequisite for Kabbalas HaTorah.

The Ben Torah sees every moment as an opportunity, a chance to touch eternity. With every action, he chooses to either follow G-d's command or suffer His wrath; to bask in His glory or profane the gift of life.

But, his problem is this: with every decision that he makes, he is hounded by a bias that influences his thinking. No man has thoughts that are purely random. Each question presupposes a prior interest in one side of the equation. For example: if one researches the permissibility of playing basketball on Shabbos, it is clear that he hopes for a positive response. Those with no interest in sports would never entertain the question.

If a judge in Israel is disqualified by the slightest gift that turns his head, every Jew is similarly unfit to rule in his own defense, for at the very start, he is prejudiced towards one side.

How then, is he to proceed?

Like Yisro, he must learn to listen, and hear.

"And Yisro, the high priest of Midian, the father-in-law of Moshe, heard all that G-d did for Moshe and His nation Israel, for Hashem had taken Israel out from Mitzraim." (Shmos 18:1)

This is the precursor to Kabbalas HaTorah.

One of the forty-eight ways by which the Torah is acquired is "Shemi'as Ha'Ozen - attentive listening." It is this trait that enables man to hear the voice of an Other, to rise above the petty vanities that dominate his thinking. Freed from the standard selfishness that rules most men, he suddenly discovers a different message, and hearing the voice of his Creator, he willingly leaves his home and milieu, ready to join the people of the desert in their quest for the promised land.

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Yisro may have joined Klal Yisrael after the Torah had been received, but the moral of his story introduces the Torah to each and every Jew. One who observes the commandments for their utility or sensibility, listens only to the voice of his own mind, unwilling to accept the yoke of a higher authority.

At Mt. Sinai, the entire world was utterly silent, for when the Torah is given, not a sound is heard. The good Jew learns to quiet the demands of the clamor within, prepared to heed the call of the One above.

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Our Parsha ends with two Mitzvos that are closely related.

Firstly, the Torah forbids the use of metal instruments in the building of the altar. The function of the Mizbe'ach was to bring peace and life to the world, and metal is the primary element in tools of death and destruction.

This seems to be a stretch. Metal is representative of death? Does it not serve man, enabling him to make better use of his world?

The next Mitzva forbids the building of steps to the altar, declaring this to be a form of 'Gilui Arayos' - forbidden relationships. A ramp was used instead, one that did not require the Kohanim to spread their legs as they climbed to the top.

Really? Climbing steps as an element of Gilui Arayos?!?

The lesson is this: the Torah is teaching of a higher sensitivity, revealing the deeper implication inherent to all physical deed.

Wouldn't we recoil at the sight of a huge butcher knife adorning the Sefer Torah? The difference between a weapon of death and a small metallic blade is merely one of degree. It is the Torah's acute awareness of hidden meaning that is transmitted through the Gezeiros that protect us, the commands that legislate spirituality.

We live in a world that has forgotten how to blush, where man exposes every folly for all to see. Desensitized to evil, numbed into submission by the sin that envelops us, we trod over minor details, oblivious to the spiritual connotations reflected by all that we do, unaware of life's true essence.

But, the honest judge is repulsed by evil.

We laugh at the Torah's penchant to outlaw the slightest hint of wrong, blissfully confident of our own immunity. Our patience with sin is not gainfully earned, nor is it due to our penchant for tolerance. We fail to protest society's faults because in our heart of hearts, a part of us wishes that we could do the same.

The Torah teaches that nothing in life is devoid of meaning. If we are to be worthy of Kabbalas HaTorah, we must begin to see this world through a different sort of lens.

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Yisro releases us from the shackle of our own minds, dislodging the bias of our heart's desires. Liberated from the distorted mind set of a culture that admires sin, the man who trembles at the thought of evil sees the day of judgment at every turn. Sensitized to the nuance of G-d's word, he flees from any action that merely alludes to sin. Even trivial moves acquire monumental significance, and the voice of Sinai is heard loud and clear.

G-d speaks to those who listen.

"Shim'ee Bas U'Re'ee V'Hatti Azneich, V'Shichechi Ameich U'Beis Aveech - Listen, daughter, and you will see, bend your ear, forget your nation and your father's home." (Tehillim 45:11)









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18. MISHPATIM



PARSHAS MISHPATIM

Some time ago, I was listening to an Israeli secularist critique the thousands of Yeshiva students who, in his opinion, are not open-minded enough in their studies. "Tell me, have you ever been inside the walls of a Yeshiva?", I asked. "What, do you imagine, is studied there?"

"Well, they probably sit around and talk about G-d, discuss philosophy, say Tehillim, and the like."

I laughed. "Have you ever opened a Gemara? Do you know what is discussed in Bava Kamma and Bava Metzia? The laws of damages, property loss, two individuals disputing an item's ownership, contract law, business relations, laws of usury, etc. Do you know that you can sit in a Bais Medrash for months and never understand how this relates to G-d?

As we study Parshas Mishpatim, the Torah portion that is the basis of much of our legal codes, perhaps it is appropriate that we, ourselves, stop to think. How does the detailed analysis of monetary and property law help us connect to the One Above?

" 'Magid D'varav L'Ya'akov, Chukav U'Mishpatav L'Yisrael' - 'He relates His word to Ya'akov, His statutes and judgments to Israel'......for the characteristics of G-d are not as the traits of [a man of] flesh and blood. The measure of man is to instruct others what to do, while doing nothing himself. G-d is unlike that, rather, what He does, He tells Israel to do, and to keep." (Midrash Rabbah, 30, 6)

The Mitzvos of the Torah are more than mere commands, they reflect the true will of G-d, as human expression of G-dly action. This, according to Sfas Emes, is the implication of the blessing, 'Asher Kiddeshanu B'Mitzvosav' - Who has sanctified us with His commands. The Mitzvos are His, for G-d, as well, carries out His word.

There is a distinction between 'D'varav' - 'His word', and 'Mishpatav' - 'His judgments. While the Aseres HaDibros, the basis of all morality, obviously stems from Sinai, one might assume that the Mishpatim, our legal code, is not Divinely rooted. Man relates too

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easily to its clear logic, sensing intuitively the decisive precision of Halachic process.

It is with this in mind that Moshe Rabbeinu hesitates to present the reasoning of law before the B'nai Yisrael. Yet G-d commands, "V'Eleh HaMishpatim Asher Tassim Lifneihem" - "And these are the judgments that you should place before them". Just as the first commands originate at Sinai, these laws, as well, originate in heaven. And still, place them all before Israel, "K'Shulchan Aruch U'Muchan L'Echol" - "As a set table, ready to eat" (Rashi, Shmos, 21,1), with their reasoning intact, readily digestible to the mindset of mortal man.

Let us explain these ideas.

" '.....and you should make known to your children, and your children's children'. After which is written, 'The day you stood before Hashem, your Lord, at Horev....'. Just as further on [at Horev] they stood in awe, fear, and trembling, here, as well [Torah study], should be with awe, fear, and trembling." (Brachos 22a)

What is true fear?

While walking down a dark city street, you notice five young toughs menacingly approaching. You are terribly frightened. Why? Is it the threat of physical suffering, your worry that it will hurt? Is it the sense of imminent pain that scares you?

It is not the pain that you fear. It is the attack. You sense a loss of self, a situation out of control. Your existence is threatened. Weakness leaves you with no hope to salvage your deflated pride.

True fear, then, is a limited sense of being, an honest perspective on life.

Fear of G-d reflects a unique vantage point, the sense that one's continued existence depends entirely upon G-d's goodwill.

Imagine sitting deep within a war bunker, in the midst of battle. Fire, missiles, and explosions rage just a few feet away. You cannot move, paralyzed with fear.

The man who fears G-d feels the same way. Living in the shadow of G-d's impending justice, he will not lift a finger without being certain that such is the will of G-d.

He is aware of this: the presence of G-d is constant, no deed is free of His command.

Hashem is the heart of existence, all of life reflects this core.

It is for this reason that the altar rests upon the midpoint of the earth. Man's sacrifice brings him nearer to his Source, with every point upon the surface expressing a different aspect of the hidden center that unites all life.

The Lishkas HaGazis, seat of the Sanhedrin, occupies the same space. "Ki MiTzion Tetze Torah" - "From Zion the Torah goes forth". The decisors of Jewish law sit astride the altar, for they too, unite all of existence. G-d's presence is everywhere, within the

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confines of Halacha. Though the finer points of observance may be picayune to those who think in grandiose physical terms, the one who fears G-d lives with constant awareness: every deed counts. The Halacha dictates his every move.

It is this sensitivity that allows him to unify all existence, seeing the word of G-d at every turn.

This is as we say each morning: "Amar Rebbi Elazar Amar Rebbi Chanina: Torah scholars increase peace in the world."

With all this in mind, let us take a fresh look at one particular Mitzva.

The Torah forbids the use of all metal instruments in the building of the altar. The function of the Mizbe'ach was to bring peace and life to the world, while metal is the primary element in tools of death and destruction.

This seems to be a stretch. Metal is representative of death? Does it not serve man, enabling him to make better use of his world?

The building of steps to the altar is also prohibited, as a precaution against 'Gilui Arayos' - forbidden relationships. A ramp was used instead, one that did not require the Kohanim to spread their legs as they climbed to the top.

Really? Climbing steps as an element of Gilui Arayos?!?

The lesson is this: the Torah is teaching us of a higher sensitivity, training man to be aware of the deeper meaning inherent to all physical deed.

Wouldn't anyone recoil at the sight of a huge butcher knife adorning the Sefer Torah? The difference between a weapon of death and a small metallic blade is merely one of degree. It is the Torah's acute awareness of hidden implications that is transmitted through the Mitzvos, the commands that legislate spirituality.

Similarly, the association of huge steps with 'Gilui Arayos'. Every act in the Temple connects the physical earth to its heavenly source, no muscle moves without perfect refinement. This special dimension is a microcosmic replication of G-d's creation, and Divine service is reflected through every deed. Though far removed from any form of immorality, the Kohen's sensitive soul blanches at the slightest hint of sin. He walks with precision, epitomizing the honor of G-d's faithful servant.

Mitzvos are generally conceived as Divine instruction, directing man towards a moral life, and guiding him through a maze of physical distraction.

For example: Man is commanded to honor his mother and father. It is incumbent upon him to demonstrate his gratitude; for bringing him to life and raising him with devotion.

This explanation however, does not suffice to explain G-d's will. Why was a human being created with parents? Certainly, G-d could have brought man to life independently.

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Perhaps we should formulate matters thus: it is not because man has parents that Hashem has commanded that they be honored. Rather, because there is a Mitzva of Kibbud Av V'Em, man was created with parents.

In other words, Mitzvos are not aids for good living. They are a pathway to a higher dimension, allusions of a heavenly realm of being. Each Mitzva hints at the G-dly trait that is its source, embodying the characteristics of Divinity expressed in physical form. G-d wishes to imbue man with His essence, and has created a world where His Mitzvos can be imitated by mortal man. The Mitzvos are at the center of creation, connecting heaven and earth, bringing peace to our world.

Reb Yisrael Salanter was once questioned as to the source for a particular action of his. He responded: "It's a Din clearly stated in Shas!" "Where", he was asked. "Perhaps it's not in your Shas", he said, "but, it is in mine!"

How are we to understand this? Don't we all have the same Shas? Is there more than one Shulchan Aruch?

The details of Halacha are not the total expression of Jewish life. Halacha is just the beginning, the minimal standard for one who hopes to approach his Maker. Each Mitzva is a world unto itself, with Halacha merely outlining the general framework of an infinite dimension.

It is in this manner that Mishpatim, the legal codes, enable us to relate to the One Above. Like Reb Yisrael Salanter, in the Talmudic analysis of each and every law, the sensitive student faithfully discerns G-d's will in all situations.

Is there any system of law that endeavors to address, with logic and precision, a response to every legal quandary that should ever arise? Can any secular court respond with certainty to "Shnayim Ochazin B'Talis", or "Modeh B'Miktzas"? Are there 'Kushyos' and 'Tirutzim'? 'Hava Amina' and 'Maskana'? 'U'R'Minhi' and 'Hacha B'Mai Askinan'?

On the contrary, it is the reasoning of the Mishpatim that demonstrates the supremacy of a system that consistently reflects a higher reality. One good truth leads to another, and the faithful Dayan is partner with G-d, each decision encompassing heaven and earth, in the never-ending spiral towards eternity.

"Yiras Hashem Tehorah, Omedes La'ad, Mishpatei Hashem Emes, Tzadku Yachdav. HaNechemadim MiZahav U'MiPaz Rav, U'Misukim MiDvash V'Nofes Tzufim."




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PARSHAS MISHPATIM

"....V'Rapoh Y'Rapeh - and he [who harms another] shall pay the medical expenses. (Shmos 21:19)

"Tanna D'Bei Rebbe Yishmael: From here [we learn] that permission is granted the doctor to heal." (Babba Kamma 85a)

When G-d chooses to strike a person with illness, it is the Divine will that he suffer pain and hardship. The Torah must give special dispensation allowing a doctor to alleviate his patient's pain, as he endeavors to cure the disease, otherwise, by what right does he interfere with G-d's plan?

The advisability of seeking medical assistance to resolve health-related issues is a subject of debate among the Rishonim. In our shiur this week, we will present two different approaches to this question, and explain the appropriate extent of worldly efforts that man should expend on his own behalf.

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The Ramban describes the situation of Klal Yisrael while in their glory:

"When the Jewish people were whole and perfect, they did not direct their matters according to nature at all, not in regards to their physical selves, nor in regards to their land. Not as a group, nor as individuals. For Hashem blessed their bread and water, and had removed all sickness from their midst, until there was no need for doctors, nor for them to guard themselves at all according to medical advice, as it says: 'For I am G-d who heals you.'

"And this what the righteous individuals did during the times of prophecy, even when sin brought about illness, they did not inquire of doctors, but only of prophets (as Chizkiyah did when he took ill)......and what place is there for doctors in the home of one who does G-d's will...."

"....and if they would not have chosen the path of medicine, man would take ill in accordance with the punishment for his sin, and be healed with the will of G-d. But, they followed medicine, and Hashem left them to natural circumstances."

"And this is their intent when they said: 'V'Rapoh Y'Rapeh - From here [we learn] that permission is granted the doctor to heal.' They didn't say that permission is granted to the sick person to be healed, but rather, if one takes ill and comes to be healed, for he has taken the path of medicine and is not one of the congregation of G-d whose portion is life, the doctor is not obligated to forbid himself from treating him...."

"....but for G-d to find favor with the ways of man, he should not involve himself with doctors." (Ramban, VaYikra 26:11)

The Rambam apparently takes a different approach.

"The book of medicines was a book whose subject was to cure oneself with things that the Torah did not allow one to be cured with....and when man corrupted their ways, and were curing themselves with those things, Chizkiyahu HaMelech removed and hid it."

"And I have elaborated on this subject, because I have heard, and others have explained, that Shlomo [HaMelech] authored a book of cures. When any person took ill, or occurred any sickness to a person, his intent was to that book, and he did everything it says therein, and was then cured. When Chizkiyahu saw that people were not relying on G-d, he removed this Sefer, and hid it."

"Listen, now, how deficient that opinion is, and how mistaken. How can they attribute such foolishness to Chizkiyahu? According to their light-headed and mistaken view, a man who was hungry, and went to eat bread, undoubtedly would be cured from that strong sickness - hunger. If so, he despairs from relying on G-d? Rather, we say to them: Listen, fools - just as we acknowledge G-d when we eat for providing what satisfies me, and removing my hunger, that I may live and be sustained, so too, I acknowledge Him for providing a cure that heals my sickness when I take ill...." (Rambam, Commentary to the Mishna, Pesachim, Chapter 4)

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These two opinions appear to be in total contrast.

The Ramban states that those who look towards G-d should not inquire into medicine, and doctors have no place in a Jewish home.

Rambam, on the other hand, holds this approach to be foolish, with medical assistance no different than normal nutrition. Acording to his view, pursuit of good medical care is not a sign of deficient faith, rather, it is advisable to take medical help, and then acknowledge G-d who has provided the cure.

Let us now explain why, actually, there is no disagreement at all.

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It is inconceivable that matters of fundamental faith should be the subject of rabbinic dispute. In nearly every instance, the argument that appears to be irreconcilable merely expresses two sides of the same coin, different perspectives that disagree only on the definition of prevailing circumstance.

The current case is a classic example.

On a certain level, man would have no need for food or drink, no requirement to heed the laws of nature. Moshe Rabbeinu, a flesh-and-blood human being, climbs Har Sinai to receive the Torah, and for forty days he stays atop the mountain. Taking no food or water, he still descends in perfect health.

With this, the Rambam does not disagree.

For a man such as this, turning to doctors at a time of crisis would betray a lack of faith. Fully aware of the all-encompassing nature of Divine providence, he knows that any pain he endures is a Divine summons to repentance, and the answer to his problem lies squarely in G-d's hand. A call to the doctor can mean only that he hopes to bypass G-d's will. As Yonah, who attempts to flee G-d's wrath, he too tries to ignore His incessant demand, and for this he deserves the critique of the Ramban.

The average person however, is far from Moshe Rabbeinu.

Most of us are quite aware of the nature of a physical existence, cognizant of every pang of hunger, all discomfort and pain. Would it be right to expect G-d's supernatural assistance, a miraculous salvation from illness and distress? Do we ourselves ever rise above the natural pull of of worldly desires, or ignore the call of our bodily needs?

Were we to rely solely on a miraculous Divine salvation, we would be deluding only ourselves. Because we have previously jettisoned that type of relationship, we are unworthy of direct intervention. Suddenly pretending to be on a higher grade would be fraudulent, and would not accurately reflect our spiritual consciousness. To act as if we expected Divine help rather than medical assistance would not be a true service of G-d, but one that mirrored our false view of ourselves. A true approach to G-d must be complete and internally held, compatibable with the beliefs, values, and behavior of our

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everyday existence.

This is the Rambam's objection.

While agreeing in principle with Ramban's admonition, he still holds that this approach is for present-day fools. Claiming to be spiritual saints, they abhor the use of artificial support, professing total belief in Heaven above. But, in all actual likelihood, they merely hope to save the cost of the doctor's billings, for they never were known to sacrifice much else to further G-d's will.

Both Rambam and Ramban are totally correct, for they address different situations. While the righteous man relies only on the help of Hashem, the vast majority of individuals must direct their daily affairs in accord with natural law, turning to the expert for technical subsistence, while recognizing that success and achievement remain in G-d's hands.

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All the above brings us to an important conclusion.

Man has the ability to determine the level of Divine providence and intervention he will see in his own life.

Every man lives in his own world, a spiritual dimension of hs own creation. For this reason, man is referred to as a 'Tzelem Elokim' - the Biblical name of Creation - for he manifests the image of G-d as Creator.

Man lives with his own G-d, and if he chooses to ignore Heaven's hand, aware only of the chance circumstance of a natural world, G-d will deal with him accordingly, revealing a universe that operates by chance, subject to the random whims of statistical occurrence.

On the other hand, the man who is aware of G-d's omnipotent control, who recognizes all failure and pain as a Divine call to improve his ways, will deserve a clear and direct relationship with Hashem. His prayers will be answered and his repentance noted.

It is little wonder then, that present day skeptics can openly deny G-d's presence. Having opted to play the percentages, providence mirrors their choice, a cruel world of innocent victims, where nature knows no favorites.

On a practical level, modern man has no recourse other than the ardent pursuit of medical assistance in times of distress. To believe otherwise is to invite disaster, for in his personal life, he will be unable to match the standard of a world beyond nature.

At the same time, he dare not forget that his physical efforts are a mere charade, an offering to the devil, but the secret of success is still firmly in Divine control.

A number of years ago, a couple I am acquainted with was experiencing serious

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infertility problems. They chose to visit a reknowned specialist in this field.

After treating them without success, he called them in for consultation.

"Perhaps, you should consider adoption", he suggested.

"Tell me, doctor", the yound husband asked, "Were we to have children normally, would you consider it to be a miracle?"

"No, two-percent chance", was the doctor's response.

This young man was a great believer in Hashgacha Pratis. After hearing the doctor's opinion, he reassured his wife that there was nothing to fear, for in the absence of any need for miraculous intervention, their situation was no different than any other couple.

"Does G-d need to respond to percentages? If He wills it, we will have children, and if He refuses, we won't, is there any other way that children are brought into this world?"

Yes, we need to seek out good doctors, and certainly, we must work hard to support our families, but we dare not be fooled: our worldly efforts are a gallant facade. Concealed beneath the mask of our world, the awesome presence of G-d drives all of life towards a different sort of goal.

"....for man has no portion in the Torah of Moshe Rabbeinu unless he believes that all our matters and happenings are completely miraculous, there is no nature or ways of the world, whether as a community, or as individuals. Rather, if one fulfills the Mitzvos, he will find successful reward, and if he violates them, his punishment will cut him off, everything by Heavenly decree...." (Ramban, Shmos 12:16)











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19. TERUMAH



PARSHAS TRUMAH

Imagine for a moment that the Temple Mount is free and clear, with freedom to build as we wish. After consulting with the Gedolei HaDor, architectural plans are drawn for the Third Bais HaMikdash, and engineers begin designing the final structure.

Would the Shechinah be present?

Of course not.

It would be a grand synagogue, an impressive sight, but it wouldn't be fit for the Divine sacrificial service.

It would be a beautiful facade, but the inner life that marked the Temple era cannot be recaptured merely by duplicating ancient structures.

In this shiur we will explain the nature of the Mishkan, its relationship to modern life,

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and the method by which the Divine presence is brought to earth.

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This past week, Jerusalem was scene of perhaps the largest rally in the history of the State of Israel. A crowd of anywhere between three and four hundred thousand religious Jews, primarily Chareidi, gathered in mass prayer, protesting the incursions of the Israeli Supreme Court into religious affairs. Though forbidden to do so by the Attorney General, both chief rabbis were visible participants.

The call to protest sparked an extraordinary furor, culminating with a failed attempt by secular opponents to halt the 'assault upon democracy'. Unquestionably, the protest gathering struck a raw nerve, as press reports fanned public fear of the surging Chareidi menace.

Why has this issue, more than any other in recent memory, threatened people so?

The strength and stablity of any society depends upon the integrity of its legal system. The rule of law insures that order will be maintained; that the government has the power to wield its authority.

What gives the law its strength?

Only the acquiesence of its citizens. In modern society, the law has no independent justification. In dictatorial regimes, the law is maintained by citizens' surrender to the barrel of a gun, while democratic countries have gained the confidence of their inhabitants, pursuing a joint commitment to the government's legislative authority.

In other words, the law has force only to the extent that people are willing to listen.

What threw Israeli secularists into a tizzy is this: if one million religious inhabitants have lost respect for the Supreme Court, their own hopes for a cultural revolution are doomed.

Take the following scenario. The court rules that Yeshiva students must report for army induction. The Yeshivos refuse. What could be done? You cannot very well throw one hundred thousand students in jail. Internment camps would't go over too well, either. The attorney-general doesn't have the moral authority to discipline two chief rabbis, much less an entire sector of society.

As the Chazon Ish said to Ben-Gurion during their historic encounter in Cheshvan, 1952: "Every country solidifies its law by strength of force. In this manner, they successfully induce even unwilling citizens to behave properly. However, a law that undermines the tenets of faith is destined to fail, for in its face will stand suicidal divisions, men of strong spirit, whom no force will overcome. The law, therefore, will have no impact upon them, and the State will come out on the short end ....Your rifles are of benefit only so long as the Gedolei Torah have not yet ruled 'YaHarog V'Al Ya'avor' (be killed, rather than sin), for the moment they so decide, there will be no value to your threats!"

Here is the point: True strength is internal. To the extent that man is faithful to his belief,

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he can withstand armies of opponents whose power extends only as far as their bullets fly.

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Let us return to our subject.

The Temple in Jerusalem was only a mirror of its Heavenly counterpart, precise parallel of G-d's Heavenly abode, the Bais HaMikdash Shel Ma'alah

Nebuchadnezzar and Titus may have destroyed the physical Bais HaMikdash, but the true Temple is not a building of stone, rather, it occupies the inner dimension of the spirit, where G-d enters the heart of man.

The entirety of creation was revealed to the prophets in human form. This is because man contains within himself cosmic forces that transcend his physical body. His varied parts and limbs, elements of a higher image, the Tzelem Elokim, are human manifestations symbolic of a larger dimension, the primordial man who encompasses all creation.

This conception of human life binds man to his Creator, and he shoulders the responsibility to reflect the thirteen characteristics of his Maker.

"It is appropriate that man be comparable to his Master, and then he will [match] the secret of the Heavenly form, image and likeness. For if he will be comparable physically, but not behaviorally, he gives lie to his form.....and of what benefit is it to be like the Heavenly form in the likeness of the frame of his limbs, yet with his actions not relating to his Maker! (Tomer Devorah, Ch. 1)

The deeds of man affect more than his immediate environment. If he wishes, man can reach the heavens, the perfect man reflecting the G-dly image that is the essence of his being.

Man is more than a mere body. His physical form is the casing of a spiritual dimension in which he connects the material world to its Heavenly core.

The Mishkan, and subsequently, the Bais HaMikdash, is a third element that parallels man and creation. It too, is a microcosm of the universe, every room and chamber alluding to a specific limb or dimension.

It is for this reason that the Holy of Holies is located at the center of existence, the Even HaShesiyah that is the bedrock of creation. The Temple is the fulcrum upon which all the world revolves, and the Kodesh HaKodashim at its heart pumps life to all existence.

In a parallel sense then, it is man that is the heart of creation. He is the focus of G-d's attention, and the spark that activates Divine intervention. The world is responsive to his thought and deed, transformed into a vehicle that actualizes G-d's will.

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Man is the Temple, and his heart is the Holy of Holies.

He dedicates his thoughts and desires to the fulfillment of G-d's word, sacrificing himself at the altar of Divine command. He purifies his mind with the study of Torah, recognizing that to stray after temptation is to sully His abode.

"In truth, the wise man who understands this precisely, his heart should tremble within him in fright, when contemplating his evil deeds, G-d forbid, the extent to which they reach, the ruin and destruction of one sin....much more than what was destroyed by Nebuchadnezzar and Titus." (Nefesh HaChaim,1, 4)

Much as the true strength of a country is the loyalty of its citizens, and power is the potency of one's beliefs, so too, the survivability of the Temple extends only as far as the holiness of man.

"V'Asu Li Mikdash, V'Shachanti B'Socham" - "And they shall build for Me a Temple, and I will dwell in their midst" (Shmos 25, 8). In 'their' midst, not in the Mishkan itself, for the people of Israel are the true Temple.

Titus and Nebuchadnezzar destroyed mere facades, empty shells whose protective holiness had been decimated by the onset of sin.

It is for this reason that the Third Bais HaMikdash must wait for G-d's word. Modern man can hardly define holiness, much less hope to physically host the Divine Presence. G-d has promised that He will someday remove the stone from our hearts, and until then we struggle with ourselves, trying to clear a corner of our lives for the revelation that is sure to be.

"K'Chol Asher Ani Mar'eh Oscha, Es Tavnis HaMishkan, V'Es Tavnis Kol Keilav, V'Chen Ta'asu" - "As all that I show you, the form of the Mishkan, and the form of all its vessels, so shall you do" (Shmos 28, 9)

"V'Chen Ta'asu" - "L'Doros" (for all the generations (Rashi, ad. loc.)

This is our task. Though the Temple in Jerusalem was destroyed long ago, the Divine sanctuary in our hearts still remains. Pure and untouched, it waits for us; ready to shine in all its splendor, lighting up the world with the holiness of His Name.




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PARSHAS TERUMAH

"And I will meet with you there, and speak with you from above the Kappores, from between the two Keruvim that are on the Aron HaEidus all that I command you regarding the B'nai Yisrael." (Shemos 25:22)

The Keruvim were two cherubic gold angels, with the face of a child, emanating from the holy ark that contained the Luchos. Inside the Kodesh HaKodashim, the Aron was the focal point of all Divine service, and the foundation of all Kedushah.

As the Pasuk indicates, the function of the Keruvim was to serve as the mouthpiece for prophecy and inspiration, and it was from this point that G-d's word radiated throughout the world.

Though the physical Temple is no longer with us, the presence of G-d lingers on. In His heavenly abode, the Bais HaMikdash Shel Ma'alah remains as the basis of our relationship with Him, and through the Keruvim, His message still sounds.

Let us explain.




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When Moshe Rabbeinu first discovers the burning bush, Hashem reveals this spot to be the basis of all Divine service - "...and this will be the sign that I have sent you, when you take the nation out of Egypt, you will serve G-d on this mountain." (Shmos 3:12)

This mountain was Har Sinai, where Klal Yisrael was destined to receive the Torah.

Why is this location referred to as the place where G-d will be served? Torah is not Divine worship, and while its study does demand sacrifice, it is a relationship to G-d of a different sort.

Yet, Moshe Rabbeinu is commanded to "..remove your shoes from your feet, for the place that you stand upon is holy land." (Shmos 3:5)

Other than entering the Bais HaMikdash, where every Jew was obliged to take off his shoes, nowhere else do we find that a prophet is bound to bare his feet.

The point is this: the Torah and Bais HaMikdash are one; Torah is the source of all Kedushah.

Holiness is often perceived as an otherworldly consciousness, witness the growing popularity of varied 'spiritual' movements, replete with mystics, Kabbalists, and faith healers.

They make one mistake.

There is no holiness other than the Torah.

The revelation of Har Sinai is the Kedushah that is subsequently revealed to all the world in the Bais HaMikdash, and for this reason Moshe Rabbeinu takes off his shoes. It is the Aron HaKodesh that is the centerpiece of the Holy of Holies, and the Luchos that lie within are the source and basis of the Temple's sanctity.

It is from this spot that G-d speaks, and from here alone. It is the mesage of Torah that emanates from between the Keruvim that illuminates the world in the spark of its glow.

In the absence of this Temple, the Torah still remains, and with it, the voice of G-d still resonates to those who hold it dear.

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The Holy Ark manifested a precious miracle.

Though the Torah clearly outlines its measure, the Aron took up no space within the Kodesh HaKodashim. An earthly vessel, of worldly composition, yet, the Aron reflects a dimension beyond time and place.

The Torah carries its bearers, and as the Navi relates, the Aron miraculously flies across the Jordan river, with the Kohanim hanging on, as the B'nai Ysrael enter the promised

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land.

The Torah is oblivious to nature.

While certain miracles reveal a G-d who bends nature to His will, the Torah testifies to a deeper truth - a higher world impervious to the material demands of natural law.

Kedusha is defined as separate and apart, detached from the basic standards common to all physical life.

The Torah speaks G-d's word, a message from a higher domain. Rising above the cacaphony of a multiplicity of opinion, the Torah tells of a unified existence, a dimension where G-d, His word, and His people are One.

The Torah is more than a book of instructions, or G-d's gift for good and healthy living. It is our connection to Him, the glue that binds our body and soul to a world that is impossible to grasp.

Studying its words, and performing its commands does more than earn us bonus points to cash in for some future reward. It is our means of actualizing the word of G-d in physical form, integrating our mortal selves with a higher reality, so that man and the Torah coalesce into a living expression of sanctity.

This was the holiness of the Temple. The Mishkan and the Bais HaMikdash were buildings of earthly wood and stone, but they pulsate with the vibrancy of eternal life. Their physical structures parallel precisely the celestial human being, each room and chamber corresponding to the limbs and sinews of the man created in G-d's image.

The religious Jew is the ultimate Temple. Embodying in word and deed the dictates of the Torah, he gives life and purpose to the dormant physical elements that make up our world, connecting this dimension to the One above.

"G-d said to Israel: I have sold you My Torah, and it is as if I was sold with it - as it says: 'VaYikchu Li Terumah - take Me as your offering'."

"A parable: a king with an only daughter. Along came another king and took her [in marriage], hoping to take her with him to his own land. He [the father] said to him: My daughter that I have given to you is an only child. To separate from her, I am unable; to tell you not to take her, I cannot do, for she is your wife. Rather, do me this one favor: everywhere you go, make for me one small room, so that I may dwell with you, for I am unable to abandon my daughter."

"Similarly, Hashem says to Israel: I have given you the Torah. To separate from it, I am unable. To tell you not to take it, I am unable. Rather, everywhere you go, make for me one house where I will dwell in - as it says: 'V'Assu LI Mikdash'." (Shmos Rabbah 33:1)

G-d and man dwell as one - the Torah granted to man brings G-d down to earth, his very life reflecting and revealing a higher existence.

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The Keruvim that rested above the Aron HaKodesh served as a miniature model of this relationship. The Keruvim symbolize both G-d and Israel. When the Jewish people were at their finest, faithfully serving their Creator, the two Keruvim were miraculously locked in embrace. But, when Klal Yisrael strayed, the two Keruvim mirrored their stance, and the golden angels distanced themselves from one another.

This concept reveals a still deeper truth.

More than the actions and good deeds of Israel merely representing G-d's will, the Keruvim demonstrate that Israel themselves, their role throughout history and the experiences they endure, are the sole manifestation of G-d's presence on earth.

This is the mesage of the Aron, albeit in different form.

Each vessel in the Mishkan alludes to spiritual forces that define our relationship with Hashem. The Aron HaKodesh relates to the characteristic of Hashem called 'Nora'. These two words are actually the same, but in reverse order. When directed from Heaven down to earth, it takes the form of Nora. When this Kedusha is channeled by us and sent back to Heaven its physical manifestation is the Aron HaKodesh - "Nora Elokim MiMikdashecha" (Tehillim 68:36)

Today, we address G-d daily with this appreciation, but, our Sages describe a time, after the destruction of the Temple, when the prophets refused to refer to Hashem in this manner.

"Came Yirmiah and said, 'Nochrim (non-Jews) are crowing in his sanctuary, where is His Nora?'....Came the Anshei K'nesess HaGedolah and said, 'On the contrary....this is His Nora, were it not for the Nora of Hashem how can one nation's existence be maintained among the nations?" (Yoma 69b)

The non-Jewish world lives according to the predictable cycle of natural law, every nation reflecting a different aspect of the stars and constellations that direct the physical earth.

These varied peoples are aligned in one direction - together they stand to impede the revelation of G-d's throne, and to hamper the success of the nation that expresses His word.

Klal Yisrael has no place in this world, and no room for maneuver. The world and all its inhabitants, the fundamental elements of nature and nurture, stand poised to contest the continued existence of a nation that remains faithful to One G-d. Just as the Aron takes no space in the earthly Temple, the Jewish people have no home of their own in a world that denies His presence.

The enduring resistance of the Jewish people owes its success to one theme: "Nora Elokim MiMikdashecha." Klal Yisrael speaks the holiness of a different world, a place where man surrenders his body and soul to the reign of G-d's word.

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Here, between the Keruvim, the sound of G-d's command still rings true.

The Bais HaMikdash is no more, but G-d still speaks, in a completely different form.

The Aron has been hidden, but the Jewish people are still alive, writing their own Sefer Torah, etched in the blood and guts of a nation that refuses to surrender.

Though the Luchos may be broken, in the Aron they remain, silently bearing witness to the Torah that gives life to its people, carrying them across the waters in their quest for an eternal home.









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20. TETSAVEH



PARSHAS ZACHOR

"Amalek - Am Lak, who came to lick the blood of Klal Yisrael, as a dog." (Yalkut Shimoni, Shmos, 262)

The name of a nation, or any person or place, captures its essence, succinctly defining their nature and personality. Amalek is known for the evil they bring to the world, and we keep alive the memory of their brazen attack. Yet, of the many characteristics we would expect their name to express, the Torah chooses to reveal this: they lick the blood of the Jewish people.

Could not a better name have been chosen? Is it this trait in particular that captures the essence of Amalek?

In our shiur this week we will answer this question, explaining how Amalek drains the life-force of spirituality from an unsuspecting world.

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The Rambam delineates three aspects of the Mitzva to wipe out the memory of Amalek.

"To erase the seed of Amalek - To remember the deed of Amalek - Never to forget his evil deeds and his ambush upon the road" (Hilchos Melachim, introduction)

Why is it necessary to remember that the attack of Amalek took place 'upon the road'? How is it that this seemingly incidental detail merits special attention?

Amalek is not one of the four kingdoms, those that subject the B'nai Yisrael in exile. Rather, they are categorized together with the seven nations of Canaan, those who forestall the entry of the Jewish people into the promised land.

They stand in the way of destiny, keeping Klal Yisrael from achieving their goal.

The Bnai Yisrael perceive this world as a corridor, a passageway to eternity. It is this perspective that provokes the enmity of Amalek.

Imagine: A family is sitting in their living room, enjoying the food, the comfortable

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furniture, the music, and their giant TV. A stranger knocks on the door, enters, and walks through the house. As he exits out the back, he apologizes, "Excuse the intrusion, I'm just passing through."

This is extremely rude.

He takes their home, a permanent dwelling, and transforms it into his own personal passageway.

Precisely what Klal Yisrael has done to the world of Amalek.

Our world originates with "B'reishis Bara Elokim", a beginning that leads to an end. Every moment has meaning and purpose, and we strive to extract lasting value from all that we do. Amalek's world is here and now, he scorns any hint of eternal design.

It is here that Amalek attacks, on the road of spiritual growth, insisting that all of life is a matter of chance.

"Remember what Amalek did to you, on the road, when you exited Mitzraim."

"Asher Karcha BaDerech - Who happened upon you on the road..." (Devarim, 25, 17-18)

"Asher Karcha BaDerech - A language of 'chance'.... (Rashi, ad. loc.).

Life is all coincidence in his distorted view, and he hopes to contaminate the people whose hope and destiny threaten to ruin his fun and games.

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The human body (as well as every physical entity), conceals the true essence of man's being. The body is passive and dormant, a few pounds of flesh that are to be utilized by man for spiritual ends.

The soul of man is his true self, revealing the comprehensive depth of G-d's creation.

Our Sages refer to the body of man as a 'shoe', the vehicle by which man travels through this world. It is for this reason that one removes his shoes when entering the Temple, or on Yom Kippur. At those times, man is more like an angel, with limited freedom of movement, a Divine agent compelled to heed the word of G-d.

Shoes don't move on their own. They are mere tools, enabling man to reach his destination. It is the soul that gives direction to a body that is unaware of its origin and ignorant of its goal, conscious only of the present moment's physical sensations.

Blood is the connecting byway between body and soul. Its endless current brings life to the outer reaches of man's frame. Blood is the basis of human drive and energy, conductor of instinct and desire. Its flow enables a lifeless body to relate to a higher entity, providing direction to a physical entity that has no purpose of its own.

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Amalek licks the blood of the Jewish people.

In contrast to eating, licking at food is for pleasure, not nourishment. It is enjoyment rather than purpose. A meal for dogs, not men.

While Klal Yisrael yearns to fulfill G-d's every command, striving for a place in a world of grand design, Amalek divorces this world from its heavenly source, wallowing in the vain pleasures that siphon true life from a physical world.

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Although the nation of Amalek has long ago disappeared, their impact still remains. It may be impossible to physically erase them from the earth, but we can still remember.

Mitzva 189: "We are commanded to remember what Amalek did to us, first to cause us harm. To hate him constantly, at all times. To arouse the souls, with words, to do battle with him. To encourage the nation to hate him, so that the Mitzva not be forgotten, so that hatred of him not be weakened, or lost from the soul, with the passage of time....." (Rambam, Sefer HaMitzvos)

The Rambam is teaching an important lesson. Not only are we required to destroy Amalek, and remove all trace of their name. Remembering their evil is an integral part of this command. This is how Klal Yisrael goes to war.

It is for this reason that we gather in public to read aloud of their vicious attack, commiting ourselves to the battle ahead, vowing to remove all trace of Amalek.

Let us begin with our own hearts.

A FREILICHE PURIM






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PARSHAS TETZAVEH

Each of the vessels in the Mishkan represent a different aspect of Divine service, physical manifestations of our connection to a spiritual dimension.

The Aron HaKodesh in the innermost sanctuary is container of the Torah SheB'Ksav, G-d's revealed word, while the Menorah, whose light is kindled by man, reflects a different sort of light, the hidden radiance of Torah SheBa'alPeh.

For numerous people, the thought of Torah study, and Talmud in particular, conjures up negative feelings of their childhood years, being forced to sit upright in a classroom for far longer than their attention span allowed, analyzing a subject of little interest.

Why is learning Gemara, the embodiment of the Oral Law, so frustrating to so many people? Perhaps, we should ask why the reverse is likewise true: how is it that so many can study Talmud for hours on end, with little interest in anything else?

In our shiur this week, we will discuss this issue, defining the unique nature of a Blatt Gemara, a world that never ends.

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"....'Ner Hashem Nishmas Adam - the candle of G-d is the soul of man' (20:27) Said HaKadosh Baruch Hu: let My candle be in your hand, and your candle in Mine. And what is G-d's candle? This is the Torah, as it says: 'Ki Ner Mitzva V'Torah Ohr - the Mitzva is a candle and Torah is the light' (Mishlei 6:23)...." (Shmos Rabbah 36:3)

From a rational perspective, it should be inconceivable for man to truly grasp a higher dimension, much less physically express the word of G-d. This is the function of a




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Mitzva, the link of mortal man to his Creator.

Every Mitzva is a vehicle carrying out its exalted task, actualizing the latent religious potential of all material life, expressing the Torah that regulates our world.

While a Mitzva is clear and defined, bound by earthly measure, the Torah it expresses is epheremal and infinite, unrestricted by the natural constraints of physical law.

The Mitzva is the physical candle, while the Torah is the light that illuminates our lives.

"The verse compares the Mitzva to a candle and the Torah to light....sin can extinguish a Mitzva, but sin cannot extinguish Torah..." (Sotah 21a)

Good deeds are a means for man to bring a modicum of otherworldliness into his daily routine, but this elevated consciousness can be easily dissolved and distracted by the faults and missteps of sins that are all too frequent.

Torah, however, is the light itself. Permanent and indestructible, the Torah is not affected by the sins of mankind. By definition, Torah can never change. While Mitzvos compare to physical form, the material components that encompass the coordinates of life, Torah is the existence itself. More than rules and prohibitions, Torah is the basis and structure at the heart of our world. In its absence, we cease to exist.

Just as light cannot be separated from its source, G-d and His Torah are inseparable, and every word grants man a portion of eternity.

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"....and if you have toiled in Torah, there is much reward to be given to you... Rebbe Eliezer ben Ya'akov says: one who fulfills even a single Mitzva has acquired for himself a single advocate...." (Avos 4:12-13)

One who studies Torah acquires 'much', while for the performance of Mitzvos one is compensated in precise measure, one defender for each deed..

Mitzvos are limited, fixed and determined within the boundaries of physical space. Though they express the immeasurable will of G-d, each particular Mitzva has its own time and place.

Torah is a Klal - each part containing a glimmer of the all-encompassing whole. The aggregate total is greater than the sum of its parts, and with every bit man acquires he merits a grasp on a world bigger than his own.

The study of Mitzvos is clearly delineated, with a clear order from start to finish. Talmud, on the other hand, demands an immersion with no end, its study being constant, and preferably uninterrupted.

We study Mitzvos in order to know what to do, and to understand the difference between

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right and wrong.

Talmud is studied for its own sake, and for no reason.

The Gemara contains the inner workings of G-dly wisdom, clarification of an intellect above our own. It defines the whole man, permeates his life, and suffuses spirituality into every fiber of his being.

It is for this reason that Yeshiva students study forever, and Kollel never ends. They want a part of eternity, an immutable, perpetual consistency, a world with no time, and no place, where all of life is one.

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Ironically, all of the above leads the average person to a certain frustration.

When studying Halacha, one is aware of the material he is required to know. He senses when he needs review, and feels confident when his work is complete.

Talmud is quite different.

Many are those who walk out of a Rosh Yeshiva's shiur disillusioned and confused. After having spent hours tackling a difficult Sugya, satisfied with his understanding of Rishonim and Acharonim, a few minutes with his Rebbe demonstrate that he hasn't even begun to comprehend the subject at hand.

Suddenly unsure, he no longer knows what exactly is he supposed to know, and when is he finished? Every question just adds to the confusion, and the varied opinions and approaches only complicate the picture.

He is the Ner, and he lives in the dark.

The Gemara relates to a different sort of world, where every thought is interconnected, and every idea leads to another. But modern man understands only a material existence, where every moment stands on its own, and the only constant is incessant change.

The Gemara assumes that every student knows all of Tanach by heart, and has all of Shas at his fingertips.

Every Mitzva is a Prat while the Torah is the Klal - "Ein B'Frat Ela Mah SheB'Klal"

The student of Gemara knows this: If he understands one point truly well, this idea helps him comprehend all others. And even more, he sees this one concept everywhere he turns.

The Torah is One, and it elevates man to a level beyond himself.

Carried above the limitations of ego and conceit, lifted beyond the darkness of a world

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that cannot see, man kindles the light that illuminates his world.

"Ner L'Ragli Devarecha, V'Ohr L'Nesivasi"









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21. KI TISA

The Weekly Parsha: A New Dimension




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by Rabbi Heshy Grossman


PARSHAS KI SISA

Moshe Rabbeinu descends from Har Sinai and discovers that Klal Yisrael has created a Golden Calf in his absence, a basis for idolatry. He casts to the ground the tablets of Hashem, stirring the Jewish people to repentance.Forgiven, but not forgotten, the sin of the Egel HaZahav echoes still. The suffering of the Jewish people throughout history is an element of retribution for this moumental sin.

Let us consider a number of questions.

What is it that gives this sin its comprehensive nature; how is it paradigmatic of all future misdeed? And how have the B'nai Yisrael sunk so quickly, from the pinnacle of Divine revelation to the depths of idolatry? Even so, why does Moshe break the Luchos? In the absence of a Divine command, what gave him the right to do so? Not only is he never rebuked, but Hashem ultimately praises his initiative.

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"And I will send an angel before you, and send away the Canaani, the Emori, the Hitti.... for I [Hashem] will not dwell in your midst, for you are a stiff-necked people, lest I destroy you on the way."

"And the nation heard this terrible word, and they mourned, and no man placed his crown upon him."

"VaYisnatzlu B'nai Yisrael Es Edyam MeiHar Chorev" - "And the B'nai Yisrael were removed from the crowns they had received at Har Chorev" (Shmos 33, 2-6)

What were these unique crowns that had been acquired after accepting the Torah?

'Edyam' parallels 'Eden', both words having the same numerical value.

At Har Sinai, Klal Yisrael had achieved an exalted level, that of Adam HaRishon in the Garden of Eden, before the sin. They were freed from the angel of death and ready to dominate the world stage, entering the Promised Land for eternity.

The sin of the Egel HaZahav parallels the original sin, and man falls from the heights of immortality, losing the crown that is his connection to the world above.

Let us explain these two pivotal events, demonstrating why they are the foundation of all subsequent sin.

As we asked in regards to the sin of the Golden Calf, how is it that Adam HaRishon, the

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direct handiwork of G-d, can violate the one Mitzva he has?

Adam's choice was not as ours, a clear-cut decision: good or evil. Rather, he was obliged to distinguish between two versions of good; that which was truly G-d's will and the duplicitous sham proffered by the snake.

Let us explain.

In the world of Adam, evil did not exist. He was aware only of truth and falsehood. To violate G-d's word was unthinkable foolishness and meant opting for a world of anti-existence. He never imagined that were evil to be actualized in life man might choose to pursue it.

He reckoned as follows: The purpose of life is the revelation of G-d's presence, the sanctification of His name. In Eden however, when man is catered to by angels, spirituality is everywhere. If I will eat from the tree and allow for an element of darkness in existence, hiding G-d's Hand, the ultimate unmasking will enlighten the world in a way that is presently unimaginable.

Partaking from the Etz HaDa'as brought a new dimension to life. Evil was now transformed into a viable option, and man was forced to overcome its enchanting allure.

The sin in the desert is strikingly similar. A world with Moshe Rabbeinu as its guide is witness to Divine revelation. When Moshe fails to appear at the expected time, Klal Yisrael is panic-stricken. How are we to achieve our spiritual goals in his absence?

Ramban explains that the Golden Calf represented one element of the Divine chariot of Yechezkel's prophecy, specifically, the ox which draws the left side. The chariot symbolizes Divine providence, G-d's direction of wordly affairs. The ox plows the earth, representing the material bounty that sustains all life.

The people were guilty of this: separating one aspect of life from the unity that is the true basis of existence.

One as exalted as Moshe Rabbeinu, they felt, can grow spiritually with the open miracles of life in an arid desert. The average person, however, needs to recognize the truth on his own, and requires natural law in order to sanctify His Name. This is the Calf that they make real.

The physical functions of life, the apparent power of cause and effect, conceal G-d's presence. They certainly understood that it is the Hand of G-d that operates behind the scenes, but they hoped to serve as vehicles for His service. By empowering the Golden Calf, man will learn of its emptiness, recognizing cause and effect as a smokescreen, and negating its apparent control, bringing the world to a deeper recognition of Divine providence.

Though well-intentioned, as was Adam HaRishon, they did not sin as much as act foolishly. It is never wise to hide from G-d, for one can never be certain that the physical blandishments of a tempting world will be repulsed. Once open, the doorway to sin is not

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easily closed.

In short: the rationalization that engagement with a physical world will serve to reveal G-d's presence is an element of the original sin.

Let us now explain how they went wrong.

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The Torah reveals a striking similarity in its introduction to both of these cardinal sins.

"And the woman saw that the tree was good to eat, and desirous to the eyes...."

"And the nation saw that Moshe was delayed in descending from the mountain...."

They followed their eyes.

Of this, we remind ourselves each day: "And do not stray after your hearts, or your eyes..."

The Torah's warning refers to material desire and temptation. Eyes present man with an attractive image, and only the intellect subjects that vision to critical analysis. While the insightful man can look beyond the surface and recognize lasting value, the man who folows his eyes is betrayed by a vision that senses nothing but physicality.

There are those who insist that the purpose of creation is achieved by the merging of man's spiritual self with the realities of the physical world. True. At times, it is necessary to lower one's self from the spiritual heights and confront the physical dimension of Olam HaZeh. But, this is a test, not a Mitzva. It is Adam's curse to work the land, one of the many obstacles facing man in his drive towards spiritual devotion. Success in the physical world is not our goal, nor should it be the focus of our attention.

This world may be a vehicle for the service of G-d. But, it is not an excuse for fun and pleasure.

Simply put, if it is the will of G-d that you hope to express, why does it taste so good?

This was their mistake.

As Queen Esther demonstrated when she entered the den of Achashverosh, sin is sometimes justified, when one's intentions are completely pure, an 'Aveirah Lishmah'. But, who is the man who can confidently state that he has no desire of his own?

When Moshe Rabbeinu destroys the Luchos, he leaves man with no option but to independently discover the truth. Is this not similar to the motive of those who produced the Golden Calf?

Unlike the people who hastily besieged Aharon, Moshe had long ago ceased to be concerned for himself, his every breath reflecting the word of G-d. On the contrary, his

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act of pure devotion is perfect atonement for the Original Sin - Part II, his was an 'Aveirah Lishmah'. While the people were guilty of undue attachment to a materialistic existence, Moshe Rabbeinu leads them once again, this time to a discovery of the true value of Olam HaZeh. He eventually returns with the second Tablets, representing the Torah SheBa'al Peh. Under his tutelage, man does become partner with G-d, and his connection to this world does help to produce a different aspect of revelation.

Perhaps this is the lesson: only Moshe Rabbeinu can bring the word of G-d down from heaven. Without him, the best of intentions deteriorate into a dance before the Golden Calf.

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"VaYashkimu MiMochoras VaYa'alu Olos, VaYagishu Shelamim, VaYeshev HaAm Le'Echol, V'Shasu, VaYakumu L'Tzachek" (Shmos 32, 6)

Hoping to serve their Creator, the nation initially offered varied sacrifices to G-d before descending towards idolatry. This slippery slope parallels the path of the ideological movements that have swept the Jewish people in recent times.

At first - 'Olos' - a burnt offering, dedicated completely to Hashem. The first stage of every revolution is marked by passion and fervor, the earnest commitment of the true believer.

As time goes on, the enthusiasm fades, the sacrifice offered is 'Shelamim'. While a portion remains dedicated to the Temple, the owner benefits as well. In other words, though enthusiasm for the cause is still present, man now attends to his own self-interest.

Ultimately, the original idea is forgotten, either in despair over unmaterialized promise, or having lived out its usefulness. Without ideals, and bereft of values, man is left to 'Echol V'Shasah' - eat and drink, with no hint of Divine sacrifice.

From here it's only a short step towards the abyss - 'VaYakumu L'Tzachek'.

We wait for G-d to repair the damage done. In the meantime, we can only pray, as Eliyahu on Har HaCarmel, in the Haftora of this week's Parsha.

"Aneni Hashem Aneni, V'Yed'u Ha'Am HaZeh Ki Attah Hashem HaElokim, V'Attah HaSibosa Es Libam Achoranis" (it is You who has turned their hearts astray)

'You have provided a place for them to turn away from You, and it is in Your Hand to repair their hearts towards You." (Rashi)



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PARSHAS KI TISA

"Rebbe Shmuel bar Nachman in the name of Rebbe Yonasan: The Luchos were six Tefachim long and three Tefachim wide. Moshe held onto two Tefachim and G-d held onto two Tefachim with two left open in between. When Klal Yisrael made the Egel, Hashem wanted to grab them from Moshe's hands, yet the hands of Moshe overcame, and he grabbed them from G-d. This is how the verse ultimately praises him:'U'Lchol HaYad HaChazakah - and for all the strong hand' (Devarim 34:12)" (Talmud Yerushalmi, Ta'anis 4:5)

At the very moment that the Luchos are being transferred to the possession of the Jewish people, they dance before the Golden Calf, a sin whose impact is felt to this very day.

The timing is not coincidental. Apparently, it is the very act of Kabbalas HaTorah that is the impetus for the Egel HaZahav.

In our shiur this week, we will explain this connection, and describe the ever present danger for those who refuse to accept the message of Har Sinai.




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The Maharal defines the three dimensions of the Luchos.

The Torah is divided into three types of commands: Chukim, Eidos, and Mishpatim.

Chukim are those Mitzvos that man cannot easily relate to, precepts that are difficult to grasp. These laws are in G-d's Hand, beyond the reach of mortal man.

Mishpatim are basic rules of conduct, regulations of commerce and business. This is an area of Torah relatively easy for man to make his own, and these two Tefachim are already in Moshe's hand.

Eidos are somewhere in between.

These are Mitzvos that testify to G-d and history; holiday observances and the many spiritual reminders of daily life. This part of the Luchos is held jointly by both Moshe and G-d. Man can understand these commands, but only after they are transmitted by G-d - no one would invent Tefillin on their own.

Like 'Shnayim Ochazin B'Tallis', the outcome of this struggle defies easy resolution, but it is here that the receipt of Torah is finalized.

At this precise instant, the Torah is being transmitted.

Kabbalas HaTorah has begun, but the process is not yet complete.

If the nation seizes this opportunity to prance before the Egel HaZahav, we learn that Kabbalas HaTorah is the spark that ignites this sin, prompting the weak of heart to stray in a different direction.

Let us now analyze the nature of this national tragedy.

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"And Hashem said to Moshe: Go, descend, for your nation that you brought up from Egypt has corrupted their ways." (Shmos 32:7)

"It does not say 'the nation has become corrupted', but, rather, 'your nation' - the Erev Rav that you accepted on your own, and converted, without consulting Me...." (Rashi, ad. loc.)

As Chazal explain, while the B'nai Yisrael did not prevent its occurrence, it was only the mixed multitude that actually worshipped the Egel.

What was their motive?

"We see, that you, Israel, you have everything dear and precious in the world, while we are pushed aside. With you - 'V'Hashem Holech Lifneihem' - we also want 'Elohim

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Asher Yelchu L'Faneinu' - just as G-d walks before you." (Zohar)

To all appearances, Moshe Rabbeinu is gone. The man who brings the nation and its followers under the canopy of G-d, taking them across a bare and barren desert and teaching the D'var Hashem will no longer lead us to the promised land. What are we to do?

The Chet HaEgel is this: when Moshe Rabbeinu, the agent of G-d, is no longer here to guide us, we will create a substitute of our own.

They fail to realize that only one man can bring G-d down to earth, there are no surrogates for Moshe Rabbeinu. It is the Torah that he brings down to earth that directs our life, and in its absence, nothing else will do.

Though the B'nai Yisrael merely watch with amusement the raucous laughter of the Erev Rav, something undetected rubs off, and the Jewish people are tainted forever with a foreign idea. After the death of Moshe Rabbeinu, when his voice can no longer be heard, the descendants of the Dor HaMidbar are destined to wander in strange pastures. Adopting varied guises, the impure sound of the Egel echoes still: we can find our way to G-d without Moshe Rabbeinu.

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"The clouds of glory that traveled in the Midbar surrounded only the B'nai Yisrael, and the Erev Rav traveled outside the camp....and they said: 'either we will all be one nation, and we will join together with you, or, we should also have someone to walk before before us, as G-d who walks before you."

"Said Aharon: G-d forbid that these people should join together with the Am Kadosh. Rather, it's best to separate them from the Am Kadosh until Moshe returns. And Aharon meant well..." (Zohar)

The Erev Rav is not truly Klal Yisrael. Though they are taken out of Egypt, escaping the wrath of G-d, they are unable to accept the Luchos, the tablets that bind G-d and His people.

Moshe descends from the mountain, and as Aharon surmised, the sin of the Egel destroys this connection between man and his creator. Unfortunately, Klal Yisrael themselves fall prey to the insidious rebellion, and Moshe must ascend once again to bring down Luchos of a different sort.

After breaking the tablets, Moshe was pained by his actions:

"...Hashem said to him: Do not feel bad over the first tablets, which contained only Aseres HaDibros, the second tablets which I will give you have Halachos, Midrash, and Aggados..." (Shmos Rabbah 46:1)

Why were the Luchos destroyed if the same commandments were destined to be

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replaced in any case? Is there a difference between the first and second tablets?

The Midrash is saying this: In the first tablets, all the Torah existed as one; both the written and oral components of G-d's word were perceived as one self-contained whole.

In the second tablets, the Torah SheBa'al Peh exists as an independent entity, one that needs to be accepted in its own way, on its own terms.

The written Torah is presented by G-d as a fait accompli - a pure, uncorrupted vision of the world as it is meant to be.

When Klal Yisrael is shown to be undeserving of this gift, Moshe breaks the Luchos, for they cannot be erased, and returns with a Torah of a different sort, accessible only to those who strive to be worthy of its demands.

Unlike the Torah SheB'Ksav, the Oral Law is acquired only through toil and strife, hours upon hours of unceasing struggle.

The sin of the Egel separates the men from the boys, those who look for a free ride to utopia, from those who recognize that Torah is not acquired automatically.

The Erev Rav has left their mark on Klal Yisrael. In one family, from the same parents, one son may choose the path of Moshe Rabbeinu, while his sibling chooses to dance with the Egel.

The Egel is a rejection of Kabbalas HaTorah, the inability to commit one's life to one all-encompassing task, and the unwillingness to focus his efforts and energy and decipher the hidden will of Hashem.

This golden calf brings suffering and despair to each generation, but, ironically, it provides a silver lining - casting off those who don't belong.

The Torah is ours for the taking - but, only for those willing to stay the course.

"Lech Rade, Ki Shecheis Amcha Asher He'elisa MeiEretz Mitzraim"




http://www.shemayisrael.co.il/parsha/dimension/archives/archives/archives.htm


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22. VAJAKHEL



The shiur this week is dedicated to the memory of my dear brother-in-law, Amram Feldman, on the occasion of his second Yahrtzeit, on the twenty-third of Adar. Yehi Zichro Baruch. May his family be

comforted together with the mourners of Zion and Jerusalem.

A special charity fund has been set up in his memory, Keren G'Mach Amram. All proceeds are used to aid needy individuals and families. Checks can be made out to Beth Jacob Charity Fund and mailed, in the

U.S.A. to: Rabbi Ilan D Feldman, Congregation Beth Jacob, 1855 Lavista Rd NE, Atlanta GA., 30329. In Israel to: Rabbi Emanuel Feldman, Rechov Cassuto 8, Jerusalem, Israel.

PARSHAS HaCHODESH


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"There is no interruption between [Parshas] Parah and HaChodesh.....a sign for this is: between cups [of the Seder] if one wishes to drink, he may, but between the third and fourth cups, he may not drink." (Yerushalmi, Megillah, 3, 5)

During a five-week span, as the month of Nissan approaches, we read four special Parshios, as a process leading to Yetzias Mitzraim. The Parshios of Parah and HaChodesh are unique in that they are read on consecutive weeks, without a Shabbos separating between them. As an allusion to this law, Chazal indicate a similar requirement regarding the third and fourth cups of the Pesach Seder, where no foreign element can be introduced.

This similarity is not a mere mnemonic device, but indicates an inner relationship binding the Arba Parshiyos with the Arba Kossos. In our shiur this week we will expand upon this theme, defining as well the redemptive process leading to Pesach night.

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On a different level, the four Parshios parallel another developmental process, the three Avos, and their descendants, Knesses Yisrael.

In general, the exodus from Egypt marks the birth of the Jewish nation. Beginning with a small group of seventy planted in a foreign land, the growth and maturity of the B'nai Yisrael compares to the development of a fetus in its mother's womb.

The nation as a whole is more than the sum of its parts. 'Tzibbur' defines a new entity, a complete unit rather than individual elements. It is for this reason that prayer with a Minyan is preferred to private supplication. The congregation of Israel relates directly to G-d, sharing with Him a dimension of G-dly immutability.

Parshas Shekalim, the first Parsha, is our initial approach to this level. The coins donated by each individual became communal property, used for the purchase of Korbanos Tzibbur, sacrifices that united all Israel. Each pledge was an act of 'Nedivus HaLev', the benevolence and generosity of the children of Avraham Avinu, the original 'Nadiv'. (see Chagigah 3a)

In his devotion to Hashem, and with the desire to reach beyond his limited existence, Avraham Avinu gave all of himself; his property, family, and life. This characteristic defines him as the father of all converts, those individuals who cast away their identity in search of a higher truth.

In every relationship, one side is the first to reach out and express their wish for a closer connection. Would this be the only basis for the friendship, it would be doomed to failure. If his affections are not reciprocated, the party who gives of himself loses his dignity, having surrendered his very self in his efforts.

It is for this reason that the classic Jewish mother is the butt of comic humor. In her unceasing concern for the welfare of her family she loses her individual identity, sacrificing herself for the benefit of her children.

Hence, in the Biblical history that defines life's true relationship, G-d and Israel, our

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father Avraham sires Yitzchak.

Yitzchak is the force that solidifies his father's achievement, contracting within himself in recognition of inner truth. He sees only G-d, binding himself at the altar for the balance of life, forever blind to the world's evil. Avraham's love begets the fear of Yitzchak, as yearning for G-d breeds disdain for evil.

Yitzchak is the model of Parshas Zachor. He erases evil from existence in his single-minded adherence to G-d's command.

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"Amar Rebbi Yochanan: Ya'akov Avinu never died. Said [Rebbi Yitzchak]: Was it for naught that he was eulogized, embalmed, and buried? He [Rebbi Yochanan] said: I am interpreting a verse.....Ya'akov is compared to his descendants, as his offspring are alive, so too, he is alive." (Ta'anis 5b)

This passage is quite puzzling. Rebbi Yitzchak questions the assertion that Ya'akov is still alive, his burial serving as ample evidence. How is this objection resolved? Does a verse in the Torah reverse the facts?

Let us explain.

Death is the ultimate defilement, a final barrier obscuring man's view of eternity. It clouds our perception, limiting this world to mortal dimensions. No man can see the world-to-come, when we will be free from the grip of death's claw. Of necessity therefore, the Mitzva that teaches of this purification lies beyond our grasp, the Chok of Para Aduma.

Ya'akov Avinu is the living embodiment of Parshas Parah. His life continues in a world beyond our reach. As the red heifer is a Mitzva that can never be fully understood, so too, the life of Ya'akov is eternally sustained, despite all logic.

Rebbi Yochanan's answer is this: Ya'akov Avinu exists as a G'zeiras HaKasuv, a heavenly decree that defies standard reasoning.

He lives through his children, Klal Yisrael. His life takes new form in a dimension that simply transforms his identity. For this reason, Klal Yisrael is referred to by his name. There can be no separation between Ya'akov Avinu and his sons. Together, they are destined to be reborn, renewed once again. As the moon waxes and wanes, disappearing in darkness only to reappear, so too, Klal Yisrael will someday return in all its glory.

Parshas Parah and Parshas HaChodesh can not be separated. The Chok alludes to the world above our own, the dimension of Rosh Chodesh. The present time-frame is subject to the dictates of a higher order. Klal Yisrael directs life according to its own calendar, in a time and place of their own.

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As our lives revolve around the four Parshios that reflect our birthright, on Seder night we live with the four cups that redeem us from affliction.

Redemption has four stages.

"....V'HOTZAISI Eschem MiTachas Sivlos Mitzraim, V'HITZALTI Eschem MeiAvodasam, V'GA'ALTI Eschem B'zro'a Nituyah U'Vi'Shfatim Gedolim. V'LAKACHTI Eschem Li LaAm..." (Shmos 6, 6-7)

These are the four expressions of Ge'ulah, represented by the four cups of wine on Leil Seder.

Beginning with servitude in Mitzraim, the historical experiences of the B'nai Yisrael trace their development, from the birth of a nation to full maturity. As a child in its mother's womb, the Jewish people did not exist as an independent entity prior to the exodus.

G-d takes us out of hiding, and brings the nation of Israel to life. With the miracles of Yetzias Mitzraim, His Hand becomes visible throughout the world . As a Metziah that had been lost and subsequently recovered, 'V'Hotzaisi', G-d begins to reveal the purpose of creation. This too, parallels the discovery of Avraham Avinu, father of all those who strive to be reborn. He brings to light a new reality, the ultimate 'V'Hotzaisi, the 'Metzius Ha'amitis' - true existence, the basis of creation.

The emergence of this new dimension is not trouble-free. Threatened to be engulfed by the surrounding evil, G-d promises - 'V'Hitzalti', protection from harm. Evil will never conquer the nation. This corresponds to Yitzchak, in whose world iniquity was vanquished, at the altar where everything but the word of G-d was burnt to ash.

And further still: Loyal to the covenant of Ya'akov, Klal Yisrael merits 'V'Ga'alti'. Ya'akov is the bridge between the Chesed of Avraham and the Pachad of Yitzchak. Able to transcend the trials and tribulations of battle with his enemies, Ya'akov reveals the glory of Hashem in distant lands. The trees he planted in Mitzraim become the bulwark of the Mishkan. As his children journey through the desert, they bask in G-d's presence, which travels with them till they reach their goal. This is true redemption, a return to the level of their fathers.

It is with the Mishkan that we close Sefer Shmos. The children are united with the Avos who brought the world to a new reality. Cultivating the spark of their fathers, G-d takes them as His people, 'VLakachti Eschem Li LaAm'.

Heaven forbid that we separate between the Avos and their descendants. Any break leaves us behind in Egypt, missing the exodus that is sure to come.

The modern attempt to forge a new identity for Klal Yisrael forgets this: We exist only in the world of our fathers. Following the beat of a distant drummer, we order our lives along a tempo of our own, uninterrupted, ignoring the call of a beckoning world on our march towards eternity.

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"And you, do not fear, my servant Ya'akov, and do not be broken, Israel, for I will save you, from the distant [land], and your children from the land of their captivity, and Ya'akov will return, quiet and tranquil, with nothing to cause him fear." (Yirmiah 30, 10)










23. PIKUDEI

24. WAJIKRA



PARSHAS VaYIKRA

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I recall a discussion with an acquaintance of mine, who though not fully observant, was traditional in outlook, and very respectful of Torah and Mitzvos.

"Look here", he said, "I truly understand the need for many of the commandments, but, how can you explain these bizarre rituals of animal sacrifice?"

My friend is not the only one who has difficulty relating to the concept of Korbanos. In our shiur this week, we will try to explain the rationale behind the Temple service, demonstrating its eternal relevance.

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A well-known, and often misunderstood, line of reasoning is the formulation of the Rambam.

"... it is impossible, according to human nature, to abandon, at one time, everything one has been accustomed to....Hashem sent Moshe Rabbeinu to make us a priestly kingdom and holy nation.....and to be dedicated to His service. The well-known custom in the entire world at that time, and the general service that we had been raised with, was the sacrifice of varied animals in the sanctuaries where idols had been established.....therefore, the ....wisdom of G-d was not to obligate us to abandon all these services and to negate them, which would be similar to a prophet coming today and calling to the service of G-d, saying: 'Hashem has commanded you not to pray to Him, nor to fast or cry before Him at times of trouble, rather, your worship should be in thought, with no deed at all.' Therefore, Hashem allowed these types of services, yet transposed them ....from imaginary matters, untrue, towards His exalted Name." (Moreh Nevuchim 3, 32)

A simple reading of the Rambam leaves the impression that Korbanos are not the ideal form of worship but compensation for ancient man's primitive mode of thinking.

Nothing could be further from the truth. Sacrifices were offered by Adam HaRishon and his sons, well before the onset of idolatry, and they are destined to be an integral element of the Temple service in the Messianic Age.

Rather, the Rambam is saying this: the requirement of Korbanos is in response to the evil inclination of man and his natural leaning towards Avoda Zara.

With this, it should be clear why modern man cannot grasp the idea of sacrifices. Mitzvos and their evil counterpart relate to each other as two extremes of a pendulum. In the absence of the urge for idolatry, the corresponding impulse for elevated Divine service is mitigated. As the desire to worship idols is jarring to modern sensibilities, so too, the Avodas Hashem that was its counterweight.

Let us give a general introduction to the need for Divine service.

Man needs action of solid substance in order to concretize moments of emotional highs. Emotions and feelings ultimately evaporate in a blur of evanescent memories. True spirituality is captured only with the accompanying deeds that gives it life.

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Certain moments stand out forever in the life of a child.

Searching out the dark corners of his home by candlelight, discovering the Chametz.

Pesach Seder with his Zaidie.

The sound of the Shofar.

Receiving his father's blessing on Erev Yom Kippur.

It has been said that people with childhood memories as these don't reject their parents' teachings when reaching adulthood. These are simple actions, but heavily laden with emotional undertones. Man's very identity is shaped by Mitzvos performed in such a manner.

If we were to take our own Avoda seriously, we would strive to deepen our understanding of Torah in precisely this way, drawing the image of Chazal's teachings in our mind, picturing the spiritual rewards for good and loyal deeds, developing an emotional attachment to Mitzva observance.

Consider this: Upon finding a corpse on the outskirts of town, the elders of the city would take responsibility for his death, breaking the neck of a young calf with the following declaration: " '....our hands did not spill this blood, [nor did our eyes see]'. Would it enter our minds that the elders of Bais Din are murderers? Rather, 'he did not come to our hands only to be sent away without food, nor did we see him but not provide escort'." (Sotah 38b)

The sin in this case, if there was one, is quite subtle, the perpetrators being unaware of any misdeed. Yet, the neck of a calf is violently smashed with a hatchet, as atonement for an innocent death. Isn't this a bit severe?

This is the point: An extreme illustration drives a concept home, facilitating careful and considered reflection of any possible guilt. Chazal express themselves in the same manner, pointedly describing sin in graphic terms, leading the contemplatative man to think once more. As this: "Whoever forgets one word of his learning, is considered by the Torah as guilty with his life" or "Those who get angry are as worshippers of idolatry".

This is not hyperbole, nor descriptive language, but stark expressions of the vileness of sin.

Korbanos then, are a method of granting shape and substance to man's hidden inclinations, the subtle wish for proximity to G-d. It is the materialization of this desire that enables man to serve His Creator, negating the urge for idolatry.

Let us now explain why these feelings have been lost, and man no longer sees any need to sacrifice himself at G-d's altar.

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Our ancestors prayed that they be freed from the urge for Avoda Zara.

"They fasted for three days and three nights, and it was given over to them. Out of the Kodesh HaKodashim came a lion of fire. The prophet said to Israel: 'This is the Yetzer for Avodas Kochavim'." (Yoma 69b)

Why is this Yetzer HaRa recognized only by a Navi? How is it that it emerges from the Holy of Holies? Can the Bais HaMikdash be sanctuary for evil?

The demise of idolatry in the world correlates to the end of prophecy. This is no coincidence. An ability to relate to G-d on an elevated level prods man to search for closeness to Hashem, but there is no guarantee that his effort will bear fruit. A slight distortion can corrupt his service, resulting in an Avoda that is 'Zara', foreign to the precise requirements of the Bais HaMikdash.

This is a crucial point. Man may intend to serve the right G-d, but if his deeds are slightly off-line he invalidates all his work. Though he believes that he is a servant of G-d, he may actually be furthering the cause of evil.

Indeed, at times it is the very Mitzva he performs that makes him all the more dangerous. His good deeds lead to complacency, at times concealing the evil that needs repair. Rather than focusing on a complete overhaul, he satisfies his conscience with partial offerings. In his hesitance to give of himself, he sacrifices only what is easily discarded.

It is for this reason that Hashem rejects the sacrifice of Kayin, who offered only the worst of his produce. It is not the quantity of one's gift that finds favor in G-d's eye, but the submission of self that a true Korban demands.

Commitment to G-d is all or nothing.

To answer our question: The difference between good and evil may be very subtle. Though the protagonist may be unaware, honestly believing himself to be G-d's faithful servant, a Navi might reveal that his service is foreign and unacceptable; Avoda Zara.

He believes that he is a high priest in G-d's Temple, entering the Kodesh HaKodashim, but he is a tool of the Satan, a lion of fire.

In our materialistic world of power and honor, quiet subtleties of spiritual authenticity have been all but lost. The still and silent voice of inner truth cannot be discerned in the chase for fame and fortune.

Today's man doesn't give of himself. He takes whatever he can. Even his Mitzvos are mere photo-ops, a soundbite for the sake of appearance, a cheap ticket to heaven.

Is it really any wonder that we don't understand the subject of Korbanos?

Can we relate to intricate nuance and delicate balance, that which distinguishes Divine service from pagan worship?

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We understand a world that looks right and tastes good.

Having lost our grip on the subtle refinement of a pure heart, we have no use for the vivid reminders that the Korban engenders. Rather than basking in the light of revelation, we see only the blood and guts of slaughtered sheep.

We wait for the word of the prophet to reveal once again the Makom HaMikdash, restoring the glory of G-d to His people.

"V'Shavtem U'Re'isem Bein Tzaddik L'Rasha, Bein Oveid Elokim L'Asher Lo Avado"










25. TSAV



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CHAG HaMATZOS

Every Jewish child knows why we eat Matzos during Pesach.

On the fifteenth of Nissan, while our ancestors in Egypt were preparing for their departure, Hashem rushed them out quickly, before the dough had time to rise.

What if G-d had not removed them at that particular moment? Could it be that an eternal command is a result of an accident of time, a mere coincidence?

If Mitzvos are perceived as symbolic reminders of events that occurred long ago, perhaps this would be sufficient. But this is not the case. Each Torah precept is our connection to an essential truth, permanent and unchanging.

In other words, we do not eat Matza today because long ago we were released from bondage. Rather, Matza is the ultimate bread of freedom, and our exodus at that precise juncture is a natural expression of this concept.

Let us explain.

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"This is the poor man's bread that our fathers ate in the land of Egypt"

As opposed to our Matza of flour and water, one cannot fulfill his requirement by consuming Matza Asheira - Egg Matza (lit: rich Matza) with its additional additives.

Shouldn't it be exactly the opposite? Wouldn't wealthy man's bread be a more appropriate symbol of freedom? People pursue wealth because they want the freedom to fulfill their heart's desire. While the lack of money limits one to a lifestyle within his means, the rich man has the capability to do as he pleases.

Apparently, the Torah has a different concept of freedom.

"This is the way of Torah: Eat bread with salt, drink water in measure, sleep on the ground, live a life of deprivation - but toil in the Torah!..." (Avos 6, 4)

Yet, our Sages still declare: "There is no free man other than he who is involved with Torah".

Modern man dreams of the ability to do whatever he wants, all of the time. He sees the Torah's commands as obstacles in the way of pleasure, imposing restrictions on the 'good life'. In his view, the world is full of temptations. Though at times he is prepared to sacrifice, in the hope of heavenly reward, he looks with longing at those who enjoy life's offerings with abandon, anticipating that someday even McDonald's will turn kosher.

It is for this reason that man creates his own pleasures, he wants titillation on demand.

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He may climb a mountain just for the heck of it, or cross the sea by sail, ignoring easier means of transportation. Why does he do this? He builds artificial barriers, only so that he feel a sense of accomplishment. In his desperate quest for satisfaction, he must travel longer and farther, for yesterday's pleasure has become a bore. As it becomes increasingly difficult to attain the desired level of excitement, he turns to artificial stimulants to simulate the true happiness that eludes him.

We believe precisely the opposite. The Torah is what allows man to be free. Free of worry. Free of temptation. Free of the worldly obstacles that must be overcome in pursuit of one's desires. Whether overcoming business competition or satiating physical urges, the worldly goals of man are not in easy reach.

The Torah allows man to focus his attention on a different dimension.

"Who is the wealthy man? He who is happy with his lot!"

Modern man has become so wrapped up in the physical concept of pleasure that he misunderstands this asssertion of the Mishna, taking it as a rejoinder to men of unceasing ambition.

Not true.

Chazal are saying more than 'make do with what you have'.

They are teaching that true happiness is self-contained.

The chase for external means of gratification is therefore doomed to failure, for it will never provide a healthy sense of self.

Happiness lies within. The petty vanities that man collects in pursuit of fame and honor will never substitute for a life of content fulfillment. Man's pure soul is the repository of all he needs, a connection to G-d and the world-to-come.

But to sense the truth, the soul of man must be untainted. Once he has assimilated the values of his surroundings, he is no longer free to clearly see the word of G-d, to study His law.

This is the way of Torah - bread with salt, water in measure. Not that the Torah demands asceticsm, or a life devoid of pleasure. But, the Torah itself is removed from worldly dimensions, the man who plumbs its depths can have no other interest or diversions. Only then is he free - with no self-interest or bias, a pure soul with pure faith.

Matzas Mitzva has no additives. This is the bread of affliction, and, at the same time, the bread of our freedom.

Perhaps we can state it this way: Release from slavery is not in order to do what we wish. Rather, it is freedom to do what Hashem wants us to do, fulfilling our obligations honestly and wholeheartedly, faithful servants of our Creator.

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Redemption from Egypt is unique in Jewish history: "And Hashem took us out of Mitzraim, not by angel, nor by Saraf, or messenger, but rather, HaKadosh Baruch Hu, Himself....."

While the angels control the world of nature, the exodus revealed a deeper dimension, above and beyond the material universe.

The physical world begins with time. Time is the most basic component of creation. It allows for the possibility of apparent cause and effect, the barrier that conceals the Hand of G-d. Of necessity, therefore, the salvation that expresses Divine intervention, freeing His nation from foreign hands, occurs beyond time.

On Pesach night, we strive to attach ourselves to that world, to reflect a dimension of holiness, separate and distinct from the physicality that defines our daily life.

We have no time.

No time for the humdrum patterns of the everyday world, a lifestyle that dulls our senses to any higher existence.

No time to wait, lest the ferment of spiritual decay ravage our homes and families.

No time for the bread to rise.

Chag Kasher V'Sameach








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26. SHEMINI

27. TAZRIA



PARSHAS TAZRIA - METZORA

"A home struck by plague never was and will never be - Why is it written? To interpret and gain reward....."

"Said Rebbe Eliezer B'Reb Tzadok: There was a place within the boundaries of Azza that was referred to as 'the Metzora's ruins'."

"Said Rebbe Shimon, a man of Kfar Acco: Once, I traveled to the Galil, and saw a place that had been marked off, and they said: Stones struck by plague had been emptied there." (Sanhedrin 71a)

Our reading this week deals with several types of plagues, each known as 'Tzoraas',[Leprosy] striking the body of man, his clothing, or his home.

The Talmud cites varied opinions, debating whether or not Tzoraas ever did strike an actual home (a similar discussion ensues regarding both Ben Sorrer U'Morrer and Ir HaNidachas).

This is quite puzzling. The general principle in Talmudic argument is 'both these and those are word of the Living G-d.' But how is this to be understood when dealing with a factual occurrence? Either there was a Bayis HaMenuga or not, how can both opinions be correct?

Let us begin with a necessary introduction.

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The Hebrew term for world is 'Olam', which translates literally as 'concealment'. The existence of both this world and the next is defined by the shroud they provide, covering

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up the absolute truth.

It is for this reason that the apostate questions the existence of the world-to-come. The reality of its presence is hidden, beyond the grasp of mortal man. This exalted state is its 'Olam', a protective cover that shields true reality from human eyes.

Olam HaZeh likewise conceals the truth, reflecting the Divinity's outer layer, a disposable shell of the inner presence that sustains all life.

In a sense, both worlds are actually one, merely expressing (or hiding) in different ways the G-dly substance that is life's essence. While the world-to-come is perfect spirituality, removed from the materialistic matter that defines our world, Olam HaZeh is a physical facade, covering the eternal truth that is for the moment beyond our comprehension. In both cases, it is the internal unity of G-d that defines existence.

Were we to live in a perfect world, every aspect of life would reflect the spirtuality that is at its core. On that day, both G-d and His Name will be one. In the meantime, we are left with the task of removing the chaff from the grain, discarding the trivial pursuits that captivate the world, in our search for a lasting reality.

Though much of this is hidden, in one place G-d's presence remains intact, His Hand directing every occurrence. The continued sustenance of the B'nai Yisrael, and particularly, in the land of Israel, serves as testimony to the One G-d of creation. It is His plan for the universe that they actualize in this world. Hence, every Jew has a portion for the world-to-come, his life here mirroring the inner spirituality that is the essence of eternity.

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"And when there is a mark of Tzoraas on clothing" - "This is not natural, nor a normal occurrence, so too, the plague of one's home, but when Israel is whole with G-d, the spirit of Hashem is constantly with them, establishing their bodies, homes, and clothing with good appearance. And when a sin occurs to one individual, a mark of disgust will appear on his flesh, or clothing, or home, demonstrating that Hashem has turned from him....." (Ramban, VaYikra, 13, 47)

The Ramban goes on to explain that the laws of Tzoraas apply only in the land of Israel, for the very same reason. G-d's presence is manifest only in the promised land, in the homes of His people. Non-Jewish homes or clothing struck with plague would not contract the stigma of impurity, for it is only the Jewish people who reflect Divine providence.

We are left with a conundrum. Because Israel is G-d's land, and the B'nai Yisrael His chosen people, they are prone to harsh punishment? Because they are 'whole with G-d', their homes and possesions are subject to destruction ? Would we not expect the opposite, that the evil of the wicked be exposed rather than the minor foibles of those who are generally righteous and upstanding?

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Think about this: Why do people respond with impatience to minor misdeeds of

their own children, while ignoring similar mistakes committed by others? Quick response to detail is sign of a close relationship. In their zeal to improve the character of their offspring, many parents cannnot help but be aware of the implication of every deed. The obedient child, anxious for his parents' approval, is therefore keenly sensitive to their reactions.

Similarly, a Jew who takes Divine service seriously looks with perception at the ups and downs of daily life. He sees G-d's Hand at every turn, conscious of the depth of their relationship. Unlike animals, or unthinking clods, who could not be stirred to spirituality even were G-d to address them directly, the slightest allusion will drive the Torah Jew towards self-improvement. He lives in a dimension that is above nature, not one of natural cause and effect, and every incident reflects G-dly love and concern.

This is why G-d brings a plague upon his wayward children. The striking of their homes and clothing serves as sharp reminder that their Father in Heaven has voiced His displeasure. The faithful son will strive to better his ways, repairing sin's damage.

For this very reason, no memory of these plagues can be sensed by modern man. In a grossly overindulged state of materialsm, our senses are deadened to the subtle nuance of Divine inspiration. Punishment would lead to rebellion, not sincere soul- searching.

Hence, the one opinion in the Gemara that claims Tzoraas never was, and never will be. In today's world, no trace remains of the heightened level of spiritual awareness in which Divine response was omnipresent.

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Much as this world expresses varied aspects of a hidden reality, the Torah as well reflects differing perspectives of the human condition. With this understanding, contradictory opinions are often reconciled, for each line of thinking reveals a particular approach to an existing situation.

There was a time in life when G-d's will was clear, when the slightest transgression brought immediate consequence. The Jewish people were the vehicle by which this perfection found expression, where the miraculous revelation of Divine intervention rendered moot any thoughts of an alternative order of natural cause and effect.

In the absence of such clarity, where evil runs amok and sin remains unchecked, the world itself takes a different form, concealing the Hand of G-d. This state of being as well finds expression in the Torah; the reality of all existence, defined in black and white.

"The Torah, how one should behave, is comparable to creation. Just as creation is their repair, similarly, the Torah is the repair of existence." (Gur Aryeh, VaYikra,12, 2)

As G-d is One, and His people are One, so too, the Torah and creation are one.

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TAZRIA

A number of years ago, I was in a barber shop on Pico Blvd. in Los Angeles, patiently waiting my turn. It was the type of place that has since gone out of style; a dingy sign that said 'Joe's' out front, with a slowly revolving candy-stripe display, the smell of fresh shaving cream, old newspapers strewn everywhere, and gruff middle-aged men shooting the breeze.

Like all such establishments, stashed under the counter was a pile of indecent magazines. On this particular day, one loud customer sat gabbing in his chair, flipping through the pages of one such journal with relish, and I sat quietly, muttering angrily under my




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breath that I'll never come here again.

This particular store had a somewhat 'Jewish' air to it, 'Kosher-style', if you will. The immigrant proprietor had a heavy Yiddish accent, and most of the locals who frequented the store were 'landsmen' from the Old Country.

While I sat gnashing my teeth, promising myself that I wouldn't make a scene, the conversation continued, in Yiddish yet, and our anonymous gentleman was right in the thick of things.

Finally, I couldn't control myself:

"Aren't you embarassed, a man your age sitting here in front of everybody, reading a dirty magazine?!", I said.

The store was dead silent.

"No, I'm not embarassed at all", he responded, obviously embarrassed. He continued turning the pages, but this time, I noticed, it was without the same enthusiasm. He waited a few minutes, just enough to save face, and when the subject changed, he quietly put the magazine aside, when noone else would notice.

After he left, one of the other customers turned to me, admonishingly:

"You know, you just did a terrible sin."

I waited to be accused of shaming someone in public, a charge I knew to be true.

Instead, he paused for dramatic effect, and with the others nodding in solemn agreement, he said:

"You stopped a person from having pleasure!"

I had never heard that one before.

Since that time, I have discovered that this approach to life is indeed quite common. Under different guise, it sounds something like this:

"Hashem has created this world for man to enjoy its delights. If He truly meant for these varied pleasures to be forbidden, then why do they exist?"

"Isn't it important for man to be natural?"

Actually, the answer is no.

Let us explain.

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In every generation, the same arguments are trotted out once more, issues that our Sages countered long ago:

"The wicked Tarnus Rufus asked Rebbe Akiva: Whose deeds are more pleasing, those of man, or G-d?"

"The deeds of man."

"....Why do you circumcise yourselves?"

"I knew that this was your question, and therefore I told you that the deeds of man are more pleasing than those of G-d."

"Rebbe Akiva brought before him whole grains and fine cakes....'These are the handiwork of man, and these are G-d's... aren't these more pleasing than the grain?"

Tarnus Rufus continues:

'If G-d wants you to be circumcised, why isn't a child born circumcised from his mother's womb?"

"Rebbe Akiva responds: And why does the umbilical cord come out with him, attached to his stomach, and his mother must cut it?"

"And in regards to your question: Why is he not born circumcised? G-d gave the Mitzvos for man to be refined through them, as David HaMelech said: 'All the words of G-d are refining.' " (Midrash Tanchuma, Tazria 5)

When man was created, he first could see from one end of the earth to the other. His stature reached towards the heavens and his vision was pure and unsullied.

Adam HaRishon was 'Nolad Mahul' - he was born circumcised.

The Orlah appears only after man sins, and simultaneous with the onset of evil, his height diminishes, along with his sight. It is a barrier that blocks man's ascent, cutting off the free access to heaven, blurring the world of the spirit.

This is the meaning of the word 'Tumah'. Similar to the word 'TumTum', it connotes being stuffed up, or impenetrable. Death, therefore, is the ultimate 'Tumah', for it is this barrier that prevents mortal man from glancing at eternity.

Taharah, on the other hand, relates to 'Tihara' - the Talmudic term for 'window', for a pure soul has uncluttered vision. It is polished and refined, and the human soul reflects the pristine perfection of the Divine plan, a window to the world above.

Olam HaZeh was once a giant Garden of Eden, every aspect of life a ladder to heaven. But, when man rebelled against G-d's word, and opted for a lower dimension, he corrupted the world and stunted his own growth. No longer would nature be a paradigm

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of truth and light, for the dark side of existence expresses an alternative vision of its own.

In this new world, man now produces offspring similar to himself, children who are torn in two directions, struggling that their spirit prevail against a material existence that threatens to darken every horizon.

It is this Orlah that he endeavors to remove. On the eighth day of a child's life, elevated above the seven day cycle of the physical world, man is connected to the dimension he left behind. Peeling away the outer shell of existence, he reveals the inner purpose that sustains all life, the goal that all men strive for.

For this reason, a Bris Milah overrides the laws of Shabbos. While Shabbos is the pinnacle of our natural existence, the Bris reminds us that we yearn for more; a return to man's original state, and restoration of a different sort of world.

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"...Rebbe Gamliel taught: In the future, women are destined to bear children daily....trees will give forth their fruit each day.... the land of Israel will produce fine cakes [rather than grain]...." (Shabbos 30b)

These are the same cakes that Rebbe Akiva shows his wicked friend. They are the sign of the future; a world that once was, and will be once more.

He tells Tarnus Rufus this: In your refusal to toil in self-improvement, to circumscribe your pleasures, you have reduced man to a midget, abandoning his lofty potential. G-d created a perfect world, but you have sullied it.

Whereas once man towered above the earth, today you are content with the physical world that you traverse. Conscious only of what can be seen and touched, you cheapen man's life and deny his true identity.

It is man that is the glory of existence, and the righteous Jew can reach the heavens once more.

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"What does a good guest say: 'How much effort has the host extended on my behalf! How much meat has ben brought before me! How much wine! How many fine cakes! And all of his effort was solely for my benefit!"

"But, what does a bad guest say? What has this host done for me? I ate merely one piece of bread, and drank one cup of wine. Any efforts he extended were not for my sake, but for his own wife and children!"(Berachos 58a)

The guest is man, and G-d is his host, providing for all his needs. The appreciative visitor happily acknowledges the benefits he receives, indebted to G-d for brightening

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his life. But, a selfish man denies any gift, unaware that the world was created for him.

This idea seems to conflict with the argument of Rebbe Akiva, who claims that man must toil, disciplining himself and taming his desires before indulging in worldly pleasures. Instead, it presents this world as one huge party, waiting to be devoured.

The answer is this: Yes, the world is a celebration, created for our benefit, but it belongs to G-d, not man.

Imagine being invited to a wedding feast, replete with full repast; buffet tables and sumptuous deserts. Would a guest approach his host with a request that he be served something else, or a demand to change the menu, or venue?

"All that Hashem created in His world, He created for His honor, as it says: 'All that is called by My name, for My honor I have created it, formed it, and made it'...." (Avos 5:11)

The world was created as an act of Chesed, a kindness bestowed upon mankind, but it exists for G-d's purpose, not ours.

Man has the opportunity to grasp a piece of existence, but only in a manner that would attach himself to the Divine purpose, not the other way around. If, instead, he misappropriates the pleasures of this world for his own gain, he subverts the design of creation and condemns himself to oblivion.

While the bad guest struggles to turn simple grain into fancy foods, dissatisfied with a world that will not fulfill his dreams, the good guest sees the world of the future, life as it was meant to be, where fine cakes grow from the ground, and sweet fruits are ready each day.

So, to return to the barber shop: pleasure and happiness are a function of creation, not its aim. We dare not strive for a life of pleasure, but, rather, a world of dedication and devotion, where enjoyment is the fruit of our labors.

Life is an eternal expression of the Divine, who indeed desires to bless the Jewish people, but we are not invited to crash the party, nor may we disobey the rules.

"U'BaYom HaShmini YiMol Besar Orlaso"


Click here for d'var Torah on the Four Parshios. This shiur is now available on the internet at:http://www.shemayisrael.co.il/parsha/dimension/index.htm




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SEFIRAS HaOMER

The period between Pesach and Shavuos is marked by counting the fifty days between our exodus from Egypt and the subsequent spiritual growth towards Ma'amad Har Sinai.

The Omer is the barley offering, measuring one Omer, brought upon the altar on the sixteenth of Nissan, immediately following Yetzias Mitzraim.

Why is the Omer a significant factor in our count towards the Torah? Certainly, our reference to these days as Sefiras HaOmer is not mere coincidence, but indicates that


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Omer is the central theme of this period.

In our shiur this week we will explain this idea, demonstrating how the Omer is a natural foundation of life.

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"Said Rebbi Yehoshua ben Levi: Hashem is destined to bequeath to every Tzaddik three hundred and ten worlds, as it says: 'L'Hanchil Ohavai Yesh...' [the word YESH equaling 310 in Gimatriya]. (Uktzin 3,12)

This is the last Mishna of the Talmud. As always - 'the last deed is first in thought' - and we should find this concept alluded to at the Torah's beginning. Indeed, the onset of creation is referred to as 'YESH MeiAyin', the blessing to the righteous being the basic premise of existence.

'Omer' B'Gimatriya = 'Yesh'

Explanation: Our sustenance in the desert was the daily manna from heaven, measuring one Omer per individual. "If one eats this measure he is healthy and blessed; less - he harms his stomach; more - he is ravenous." (Mechilta, B'Shalach 16)

An Omer then, is the precise amount needed to nourish man for one day. It was this measure that fell daily, no more and no less.

It is this measure that man brings as first offering of the new year's grain that allows him to partake of the new harvest. Meaning to say: the initial recognition that G-d provides for the world renders all subsequent consumption as mere outgrowths of this benificence.

The Omer is man's essential meal. All the rest is leftovers, made possible by the acknowledgment of its heavenly source.

This is true only if man takes what is needed. His grab for more is a move beyond what G-d provides, denying the elevated purpose of the material world. Rather than be satisfied with the Omer that G-d provides, unable to make do with the daily bread that should satisfy all, he hopes to profit on his own to a greater degree. He removes himself from the 'Yesh', the G-dly dimension that defines the essential reality of existence, opting for a universe of his own desires, a fantasy existence of his own making.

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The Midrash describes the Bais HaMedrash of Mordechai at the moment Haman shamefacedly approached to present the honors of the king.

"....The students sat learning. Said Haman to them: what are you studying? Said they: the Mitzva of Omer that was offered in the Temple on this day.

"This Omer, what was it? Was it gold? Or silver?"

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"It was barley!"

"And what was its value? Was it ten Centrins? (a huge weight)"

"It was enough with ten Maneh."

"Arise! Your ten Maneh has defeated my ten thousand Centrins of silver!" (VaYikra Rabbah 28, 6)

Haman had paid off the king with a massive bribe, acquiring the right to destroy Mordechai and his people. G-d as well acquiesced to this arrangement, and from that moment on, the natural forces of life are poised to strike the B'nai Yisrael. It is the Mitzva of Omer that turns the tide, granting us a place in Olam HaZeh, guaranteeing our survival.

Let us explain why this so.

Moshe Rabbeinu desired to understand G-d's handling of life. Hashem, unwilling to reveal all of Himself, allowed this: "..and you will see My back, but My face cannot be seen." (Shmos 33, 23)

"He showed him the knot of His Tefillin." (Rashi, ad. loc.)

The knot at the back of our Tefillin is formed in the shape of the letter Daled. This is no coincidence, for elsewhere on the Tefillin are signs of the letters Shin and Yud, together spelling the Heavenly name Sha-dai. This is reference to He who "said to His world 'Dai' [enough]", and it is this name that is the basis of creation.

Moshe Rabbeinu sees the Daled, the only part of life visible to man, yet this Daled is sufficient, and from there man will grow to recognize His complete Name, to assimilate the Shin and Yud that are his portion for eternity, the Yesh of true existence.

The Daled then, is man's portion in this world, the fullest extent of his grasp.

The Daled is poor, a Dal being a pauper. Man is granted a limited existence, provided with daily manna from heaven that is enough for one day's bread. It is a trifle, but it is all he really needs.

Picture a poor man standing at the door, reaching out to beseech his benefactor for a sizable donation. If he stretches with his strong right hand, the householder responds with his own weak left, while a request with the left hand is properly met by the owner's right.

We are searching for G-d's right Hand, a hand of kindness and power. To reach out with our own right, grabbing everything in sight, is to court disaster, for G-d must then answer with His own left, the hand of justice and Din, hiding Himself and granting the world a minimal bounty.

Put simply: It is our offering of the Omer, the recognition that daily sustenance is an

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expression of G-d's blessing that renders us capable of inheriting the infinite Yesh. It is the limitations that we set on our boundless desires that set the stage for the unlimited blessing promised to the children of Ya'akov. By giving the Omer back to Hashem, we acknowledge Him as provider of all we consume, and it is that blessing that sanctifies and defines the balance of our lives.

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The journey from Mitzraim to Sinai is a process of growth and maturity, as a nation of slaves evolve as G-d's witnessses to the world.

While a child sees jumble and confusion, living from one moment to the next, an adult is capable of seeing the entire picture, relating to the temporal as one element of a unified whole.

This is the function of Sefiras HaOmer, counting each and every day in relation to the ultimate goal.

Every trail leads from back to front, all eyes turned to the purpose and destination.

In our modern world of unparalleled material bounty, people grab with abandon at the pleasures of the day. As little children who revel in the immediate satisfaction of every urge, they remain oblivious to the underlying purpose of the natural world.

The world of G-d begins with the Daled, recognition of our weakness and limitations, only an Omer each day. It is this Omer that represents our acknowledgment of G-d, and realization of our purpose, right from the start. In this way, we are assured to reach our objective, the Torah bequeathed to all those who appreciate the taste of manna.

"And you shall count for yourselves, from the day following Shabbos, from the day that you bring the Omer wave-offering, seven complete weeks they shall be" (VaYikra, 23,15)






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28. METSORA

29. ACHREI

30. KEDUSHIM

31. EMOR

32. BEHAR

33. BECHUKOTAI



PARSHAS B'CHUKOSAI

Im B'Chukosai Telechu [V'es Mitzvosai Tishmeru...] - "You may think that this refers to fulfilling the Mitzvos, but, once it says 'V'Es Mitzvosai Tishmeru', fullfillment of the Mitzvos is already mentioned."

"How then do we establish [the meaning of] 'Im B'Chukosai Telechu?"

"To toil in Torah." (Rashi, VaYikra 26, 3)

The great Torah scholar is not the one who has amassed the most information. Neither good study habits, nor an outstanding memory, are guarantors of success. Chazal have taught that only true Ameilus, diligent toil and effort, is the mark of a Talmid Chacham.

Why is hard work a prerequisite for Torah? Could not an outstanding mind achieve advanced levels of scholarship without single-minded devotion?

In our shiur this week, we will address this question, demonstrating that Torah study is a

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world unto itself.

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Maharal explains why this verse is understood as reference to toil.

"For study is written in a language of traveling (Halicha), and traveling entails bother and toil." (Gur Aryeh, ad.loc.)

Long journeys are physically draining, weakening the body and sapping its energy.

It is precisely this, a powerless body, that exemplifies the man immersed in Torah.

'Said Rebbi Yonasan: Let man never hold himself back from the Bais HaMedrash, or from words of Torah, even at the moment of death.... Said Resh Lakish: Words of Torah can be maintained only by one who is willing to kill himself over it." (Shabbos 83b)

One might believe that that the Torah's place is our materialistic world, where judgments are made between right and wrong. Man's imminent departure from this world would be a time when Torah study is unnecessary.

The Sages teach precisely the opposite: the Torah is pure intellect, untainted by the physical nature of Olam HaZeh. Torah has no home in the life of mortal man. On the contrary, it is the readiness to rise beyond the demands of his body that renders man capable of receiving G-d's word. Hence, the moment of death is the most opportune time for Torah study.

The call of the Torah and the desires of the body are polar opposites. The Torah can be consistently maintained only by the man who pays no heed to his body's yearnings.

Let's put it this way: it's possible for a man to have a portion of both this world and the next, enjoying a life of material abundance while remaining connected to the world of Torah.

But, he cannot want both.

The man of Torah cares nothing for physical pleasure, while a man of the flesh has no taste for spiritual delights.

A group of dignitaries once visited the famed Bais HaTalmud of Kelm. Throughout their noisy arrival, filled with bustling chariots and galloping horses, it is reported that not a single student turned his head to discover the cause for commotion.

Because when one is involved in a world of his own, satisfied with his lot, he is not stirred with curiosity at his neighbor's larger portion. The life of a Torah scholar is self-contained, an inner world of solitude and silence.

He walks his own path, toiling in a field of his own.

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Oftentimes, we are guilty of approaching life from the wrong perspective. Having been dulled into complacency by our culture's preference for sin, we praise mediocrity as if it were a lofty achievement.

For example: What is our reaction to one who learns in his free time? Does he not receive our accolades?

How then should we understand this statement of Maharal: "....the creation of man is for the toil of Torah, therefore, he [Rebbi Elazar] said, 'be diligent in the study of Torah'. If he will not diligently study Torah, it would not be said that he toils in Torah, but rather, as one who learns Torah in his free time." (Derech Chaim, 2,19)

What could possibly be wrong with learning Torah in your spare time?

Because it says that your goal and purpose is elsewhere, devoted to occupational pursuits. Your work is primary, and the Torah has become recreational.

Man has an inborn weakness. Being tied to this world, he cannot easily relate to a Torah that is the word of Heaven. Only long hours of persistent effort provide a glimmer of hope, a taste of pure Torah.

A thin grasp on spirituality means that our connection to Torah is forever tenuous and vulnerable. Without an assiduous attempt to reach beyond our limitations, a permanent acquisition of Torah would be impossible.

Hence, it is only Ameilus that defines a Talmid Chacham. It is not the quantity of information that is the sign of Torah stature, but the qualitative commitment to learning for its own sake that is the guarantor of true success.

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Imagine two different workers. One, an old-world style craftsman, say a tailor or shoemaker, who apprenticed at the foot of his father and inherited the family trade; the other, a sales clerk for a major department store.

How do each of these people relate to their positions?

Our craftsman takes great pride in his work, anxious to satisfy his customers. He lovingly toils at every stitch, insuring a quality product.

The salesman is polite when he needs to be, but try asking for a favor, returning an item against store policy. To him, shoppers are an intrusion, a burden to be tolerated, and he carefully punches his time clock at the end of each day.

Why are these people so different?

Every person takes pride in his work. This is because man truly loves himself, and he sees the products of his toil as an extension of his individual identity. The craftsman

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works diligently to produce a quality item, and a disappointed customer reflects badly upon his own sense of pride. The store employee however, works only for a paycheck, his investment in the product goes only as far as his job description demands. The tailor loves his job, identifying completely with the craft to which he has devoted his life. Our sales clerk is always on the lookout for a more rewarding position, caring little for an occupation that means nothing to him.

In the same vein, we can now understand the love of a Talmid Chacham for the Torah.

The Torah is his.

Having worked and toiled through lonely nights, the Torah scholar identifies with each word, seeing his Chidushim as an extension of himself. While the inconsistent student has more valuable loves, the diligent one understands that the Torah is more precious than the rarest of stones.

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Why do some students love to learn while others plot an escape from the classroom?

First, answer this: Is suffering good or bad?

Even in worldly terms, the greatest pleasures are those achieved after intensive efforts. Indeed, it is the toil itself that makes the result so satisfying. Part of the joy one feels upon reaching the pinnacle of success is the vindication of efforts that were not for naught.

Pleasures of the next world are a bit different. There, reward is not a process of cumulative cause and effect, but revelation of the essential unity of all worldly occurrence.

While in Olam HaZeh man silently endures, patiently waiting for the triumph of truth, the spirtual perspective of Olam HaBa has always judged an item's value by its underlying meaning.

In this world, any form of distress is detrimental, concealing G-d's merciful Hand. The man of broader vision is never fooled by appearances. He relates to the constructive purpose of hardship as its essential ingredient, and he welcomes the toil and effort that suffering demands.

Herein lies understanding of our classroom dilemma.

Is work good or bad?

One accustomed to satisfaction on demand has little patience for the hours of effort that clear understanding of a Talmudic sugya demands.

"Rabbi, just tell me the answer, please. I need a break!"

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"But, wait", his teacher responds, "I want you to understand the question!"

In contrast, those who appreciate a deeper perspective, proponents of a deliberate and careful approach to life, have the wherewithal to dive with fervor and devotion into the Talmudic sea. The twisting and turning of a journey at sea is a price one readily pays to be transported to his destination.

The budding Torah scholar keeps his goal eternally in mind. To him, it is clear that Ameilus B'Torah is not difficult at all. On the contrary, it is the source of all blessing.

He anxiously heeds the Torah's call:

"Im B'Chukosai Telechu, V'Es Mitzvosai Tishmeru, V'Asisem Osam"















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BECHUKOSAI

Here in Jerusalem, thousands of young men devote the best years of their life to the single-minded pursuit of Torah study. Ignoring the varied pastimes and interests that occupy much of modern society, Torah learning is their reason for living.

This dedication to full-time Torah study is little understood by the general populace, and even many religious Jews cannot fathom why learning should continue forever. How much, after all, can one learn? Haven't they read those books already?

In our shiur this week, we will explain why Torah study, indeed, means life in another dimension.

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"Im B'Chokosai Telechu" - One might assume that this refers to Mitzva performance, yet, when the verse mentions subsequently 'V'Es Mitzvosai Tishmeru....Mitzva performance is clearly stated. How then are we to understand 'Im BeChukosai Telechu? To toil in Torah." (Rashi, VaYikra 26:3)

The Parsha attributes an abundance of blessing to the merit of Ameilus - the toil and effort of the Torah scholar. At the opposite extreme, the harsh rebuke and warning which closes the book of VaYikra is the direct result of complacency and insufficient effort, and the man who fails to devote himself to Torah study brings tragedy upon himself and his family.

Why is Ameilus the sole determinant of reward and punishment? Granted that without work and exertion man would never amass the skills and knowledge to excel in Torah study, but a similar argument can be made for many other worthy traits, such as diligence, concentration, or memory recall.

Apparently, the efforts one expends in pursuit of Torah is not a means to an end, but rather, this exertion is a goal unto itself.

Let us explain.

Torah is generally perceived as a body of information, repository of Divine wisdom and instructions for life. Torah study is the method by which man assimilates this vast material, acquiring the tools to live his life in accord with the Divine will.

It is this notion that renders full-time Torah study unfathomable to the common man. If the purpose of Torah study is the ability to lead an observant life, one can get by with a modicum of basic knowledge, covering up his ignorance by mimicking the actions of his neighbors.

But, this very premise is mistaken. The observant life is a function of Torah study, not its goal. Observance of Mitzvos cannot be divorced from the Torah that defines and regulates their performance, and the physical actions are merely external expressions of

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an inner consciousness.

The common man sees the physical world as his only reality, and spiritual conceptions of holiness are esoteric ideas that can be understood only in the world-to-come. Hence, to him, the highest value in existence is the practice of good deeds, adhering to G-d's rules and regulations.

In truth, the true substance of existence lies elsewhere, in a dimension above our own. The Torah we study creates a bridge to a higher domain, and through it man attaches himself to the world of the spirit, giving inner meaning to his physical life.

Perhaps, we can express this idea thus: The Torah is an alternative reality. More than a guide of rules and a compass for moral living, the Torah is the material embodiment of holiness, and the foundation of the physical world. The Torah is solidly substantive, not merely a system of beliefs; it harbors an independent existence, not merely defining it.

Man must strive to grasp a hold of this exalted pedestal, elevating himself from the physical and mundane, and cleave to a subtle and sublime reality that towers above our own. It is only the toil and effort of diligence and contemplation, and the dedication of Ameilus BaTorah, that provides the opportunity to rise above the humdrum affairs of daily life. Without this, even the observant Jew is mired in the drudgery of a world that swallows him alive, anchored to the physical demands of material life.

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"....this question was asked before them: What is greater: Study or deed? ....they all answered: Study is greater, for study leads to deed." (Kiddushin 40b)

If good deeds are the goal, then why should study be considered the greater of the two?

The reason we learn Torah is not only to acquire needed information, and not merely to recognize right from wrong, but to connect our mids and thought to the Divine, merging our consciousness with His word. In this manner, the Torah we study is all-encompassing, enveloping the totality of man with an aura of sanctity. For this reason, learning is greater than deed. True Torah study demands and begets good deeds, for the actions of man are a natural by-product of his inner self. The deeds of the Torah scholar are not independent measures of character, but rather, expressions of the Torah that lies within.

Let us understand this: It is obvious to all, that to serve as a Dayan in monetary affairs, one must be proficient in the laws of Choshen Mishpat, and fluent in all Seder Nezikin. But, to be an observant Jew, we believe that bare familiarity with common practice will suffice, and when in doubt, one can always imitate his neighbor.

This is a mistake.

Much as we strive to fathom Mesechet Baba Kamma and decipher Baba Metzia, discovering their hidden truths, similarly, all of Seder Moed and Zeraim likewise wait to be studied, for the daily rituals of a religious lifestyle are arrived at only after swimming

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the Talmudic sea.

In our familiarity with the basic observances, we are prone to forget that each and every Mitzva is a function of the Torah we study. Because we have severed the worlds of thought and deed, we have lost touch with the unifying nature of Torah, a force that harmonizes all existence.

It is precisely this problem that Ameilus BaTorah hopes to counter.

"...One who studies in order to practice, is given the means to study and to teach, to observe and to practice." (Avos 4:6)

Proper study results in good practice, and "Lilmod Al Menas L'Assos" reflects the ideal of an immersion in Torah that reverberates through every fiber of one's being, in thought and deed, in body, mind, and soul.

While the inconsistent student learns when he has the chance, and concentrates when he has no distractions, the man who toils in Torah finds his body drawn to the call of G-d's word, humbly obedient to the rule of His law.

" 'I considered my path, and my legs returned me to the guarding of Your law' (Tehillim 119:59). Said David: Master of the World: each day I would consider going to a particular place, or a certain house. I would go, yet, my legs would bring me to the synagogues and Batei Medrashos." (VaYikra Rabbah, 35:1)

Unwittingly, the legs of David HaMelech carry him to where he needs to be. Though his thoughts may be elsewhere, his head has long ago tamed every sinew and limb, and his legs take him to where they are accustomed.

This is the goal of Torah study, and the purpose of existence. It is study that actualizes the Torah and brings it to life.

This is Kabbalas HaTorah, and as a result, man's physical self expresses to all the world the binding nature of His absolute truth.







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34. BAMIDBAR



PARSHAS BAMIDBAR

"And all the people gathered on the first of the second month, revealing the relationship to their families, by their fathers' homes, according to the number of names, by head, from twenty years old and upward." (Bamidbar,1,18)

"They brought their documents of lineage, and witnesses to the assumption of patrimony, relating each individual to their particular tribe." (Rashi, ad. loc.)


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"Perhaps it was necessary to provide an assumption of patrimony so that there be no suspicion of Mamzerus...." (Ohr HaChaim, ad. loc.)

Every Jew was counted, all of Israel clearly delineated, each family and tribe camped in a place of their own. In order to remove suspicion, every individual provided proof of lineage, meriting a place in the desert camp that hosted the presence of G-d.

This is quite puzzling.

Was it necessary for Moshe Rabbeinu and Aharon HaKohen to prove that they were not Mamzerim? Was their mother actually suspect of adultery, G-d forbid?

Could we imagine asking a contemporary Gadol for evidence of his lineage, or proof that he is not a Mamzer?

Certainly, we are not dealing with ordinary distrust. Rather, this procedure was a necessary for the continued presence of the Shechinah in the Machaneh of the Bnai Yisrael.

Let us explain.

"When G-d brings His presence to rest, He does so only on those families in Israel with appropriate lineage." (Kiddushin 70b)

G-d's presence demands clarity.

A commonly-held notion suggests that Judaism promotes a blind acceptance of religious credo, lauding those who sheepishly follow rabbinic decree. While humbling one's self before authority may be praiseworthy, foolish ignorance is certainly no cause for adulation.

A foggy and confused faith is an outgrowth of blurry thinking.

The presence of G-d is not something subject to doubt.

It was not suspicion that made the declaration of lineage necessary. It was the need to dispel even the slightest possibility of doubt.

True belief in G-d cannot be the outcome of probable statistics, a most likely option. It is a natural result of the pure clarity of Torah thought, a study wherein the One truth is self-evident, in all its varied manifestations.

When we say the Shechina was present in the Midbar, we are not reciting an article of faith. Rather, this reflects the unparalleled wisdom of the desert generation, where truth was palpable and G-d's presence could not be denied. Hence, the requirement to test the purity of every Jew, rendering moot the mere possibility of question. Each individual was undeniably a member of G-d's chosen nation.

While general knowledge follows a predictable pattern of hypothesis and

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experimentation, our experience with G-d was present and tangible. This demand for clarity is still true and attainable, even in this modern age.

Let us explain how this is achieved.

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A neighbor of mine has two daughters, Tehila and Nechama, who are identical twins.

I asked Nechama: "How do you know that you are Nechama? Maybe your mother got confused one day, thinking that you are Nechama, but, in reality, you are Tehila!"

She laughed, thinking my question quite funny. Being all of five years old, it was difficult for her to express why, but, she certainly had no doubts as to her identity.

Why is that? How does she know for sure?

Imagine this: while looking for our car in a parking lot, we approach a vehicle that is the same color, make and model. How would we determine that the car is ours? Generally, we would utilize external indications, a familiar item on the dashboard, or a dent under the left fender, unique signs known only to the vehicle's owner.

Let us say now that we were searching for our mother in a crowd. In the distance, we see a woman of similar appearance, wearing clothing of the same color. Do we determine identity using the same methods as our search for the car?

'You can't be my mother, because your hair is a bit shorter.'

Of course not.

Certain things are one of a kind. Requiring no description, they are recognized with clarity for what they are.

Identity too, is fixed and immutable. We need no proof that we are who we claim to be.

Here is the difference: Physical items are distinguished only by their external characteristics. Having no essence other than their material being, there is no other way to separate one article from another.

In a sense, everything in the physical world is the same, with minor variations of color and style. For this reason, people strive so hard for a sense of individual pride, something by which they stand out in a crowd (or on the freeway). They are sadly unaware that physical posessions are all cut from the same cloth, a nicer car or home can never provide a true sense of individual accomplishment.

Spiritual entities, on the other hand, are one of a kind. While the dulling sameness of the physical world condemns it to oblivion, the unique mark of spiritual achievement assures that it will never be forgotten.

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Hence, our relationship with people, each one a unique individual, is recognized on its own, with no need to adduce external evidence of identity. All the more so, our connection to G-d. Having no material dimension, it stands alone in the world, unmatched and unparalleled.

To the one who has made this relationship a part of his life, G-d's presence is clear and unquestioned, eternal and unforgettable. As a believing Jew recites each day: 'Hear O Israel, Hashem is our Lord, Hashem is One'.

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Why do all nations have flags?

Perhaps, one can understand why years ago sailors at sea longed to see a friendly vessel, or soldiers at war rallied around their country's symbol, but how does one explain the traditional banners and colors of every college football team?

A flag defines identity. Warriors respond with a burst of energy upon sighting the flag, kindling the spirit for which they are willing to die, a national identity that grants purpose to their individual lives. Each person needs the sense of ego that promotes pride and self-respect, the flag provides its followers with an identity bigger than their insignificant selves.

At times, this flag consciousness goes a bit too far. I remember traveling in Atlanta and seeing the ubiquitous red banners of the University of Georgia Bulldogs, that state's favorite team. Is it not pitiful that thousands respond to the sign that wakens something deep inside their brain: a picture of a snarling red bulldog, commanding: 'Bark, if you like dem Dawgs!'. Why a human being should identify with an imaginary dog has yet to be explained.

Klal Yisrael has their own flags, one for each tribe.

Originating with the blessings of Ya'akov Avinu, the Jewish people became aware of an inner sense of self that transcends the pettiness of worldly vanities, superseding the imposition of material concerns. Conscious of their true identity, they capably resisted the lure of a world that promised fame and fortune, loyal for generations to the vision of the desert, the presence of G-d.

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A German officer approaches a Jew during the Second World War with the following proposal: I am willing to spare your life on the following condition: you must agree to become a German. You will join the Nazi Party and follow all orders. You must forget your previous life, changing your citizenship, religion, and way of thinking.

Let us suppose that as an act of desperation, the Jew accepts this offer, surviving the war and living out the rest of his days as a German national. Has this person gained something, or lost?

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He may be alive, but he has given up something far more important.

He has sold himself, losing his very identity.

Isn't that something? A Jew would rather die as a Jew than live as a German!

Because one's identity is forever, clear and undeniable, more precious than anything the physical world can possibly offer.

The Torah belongs to those who know who they are. The Mitzvos of the Torah reflect our innermost being, to reject them is to deny one's self. To sin is to masquerade as an alien being, lost to one's nation, and bereft of true identity.

The Torah is given to those who know their lineage, aware of the inner truth that cannot be crossed. They remain proudly loyal to the vision of the prophets, disregarding the call of the beckoning nations, secure in the knowledge that no promise can match the lasting message of their eternal soul.

"Shuvi Shuvi HaShulamis, Shuvi Shuvi V'Nechezeh Bach..." - 'Come to us!', the nations call, simulating our flag, and pledging full reward. 'Come to us, and you will be happy, tasting the pleasures of our world!'

"......Mah Techezu BaShulamis KiMecholas HaMachanaim!?" - 'What can you possibly show us?', we respond, 'Can you match the camp in the desert, the serenity of eternal reward?'

"Ani Yeshenah V'Libi Er" - "I am asleep, but my heart stirs". So cry the Jewish people, lost and wandering in a faraway land. G-d is the heart of every Jew, and while He patiently plans His imminent return, we faithfully abide by His everlasting word, fulfilling the yearning of our immortal souls.







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NA'ASEH V'NISHMA

When the B'nai Yisrael declared "Na'aseh V'Nishma", they merited the heavenly crowns, bearers of the Shechina, reflections of Gan Eden. This act of acceptance atoned for the original sin, and man was restored to the exalted level of Adam HaRishon.

By promising to do before they understood, they had imitated the angels, raising themselves from a world of choice to a dimension where G-d's command leaves no room for doubt.

This was a shining moment in Jewish history. Yet, Chazal seem to find fault with their quick acceptance.

"There are seven types of thieves. Chief among them is the one who attempts to fool others......if he would have the opportunity to fool G-d, he would do so.....and similarly, when the B'nai Yisrael stood before Har Sinai, they attempted to fool G-d, as it says: "All that G-d speaks, Na'aseh V'Nishma". (Tosefta, Bava Kama, 7, 3)

How can the same action be both criticized and applauded?

In our shiur this week we will explain the significance of this event, demonstrating as well its relevance to our own Kabbalas HaTorah.

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Is there benefit to performing Mitzvos blindly, without proper understanding?

The value of 'Na'aseh V'Nishma' is the unqualified acceptance of Divine command, whatever it may be.

This is a bit puzzling. Granted that obedience to Hashem is an admirable virtue, but would not performance be enhanced by an intellectual appreciation of Mitzvos' inherent

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value?

In a recent discussion, a skeptic challenged my claim that Torah Judaism is a distinct system of belief; that is, we differ from the world even in areas where all else agree. He asked me to prove my assertion, via e-mail.

Attempting to answer his question, I realized this: my grasp of Torah is not predicated on intellectual understanding, but rather, it is intuitive, rooted in experience. The joy of studying a Blatt Gemara, or the clear recognition of its undeniable truth, cannot be transmitted to one familiar only with secular studies. For this reason, an agnostic often abandons his questions after spending time in the Bais HaMedrash. The unresolved problems suddenly lose significance after discovery of a higher truth.

'Na'aseh V'Nishma' is recognition that true understanding is achieved only after performance, for the world of the spirit cannot be accessed except through proper behavior. It is not mere obedience that is being praised, but the grasp of a deeper truth, a rejuvenated 'Nishma' that follows every 'Na'aseh'.

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Why do we atttach such significance to physical deeds? After all, the relationship with G-d is measured primarily by the sincerity in our hearts, a Mitzva performed by rote cannot connect one to his Creator.

Let's compare the deeds of man to a blossoming fruit. While the inner sweetness is the grower's ultimate aim, a fruit cannot develop without its protective cover. Though the shell has no inherent value, its presence is indispensable.

Man's feelings and emotions are always temporary. Though at times of spiritual highs we are convinced of our righteousness, a religiousity anchored in emotion is destined to fade. As uplifting feelings recede, man has no physical basis by which to sustain his commitment. There is no guarantee that he will actually execute the will of G-d.

Angels never hesitate.

"Said Rebbe Elazar: at the moment Yisrael preceded 'Nishma' with 'Na'aseh', a voice descended from heaven and said to them: 'Who has revealed to my children this secret that the attending angels utilize?'...." (Shabbos 88a)

Angels are G-d's loyal and trusted agents, dedicated to proper performance. They are messengers, every fiber of their being identifiying with the present mission, hence, they don't delay. For the same reason, they carry out only one function at a time.

When the B'nai Yisrael promised to do whatever G-d commands, irregardless of the difficulty, they successfully imitated the Malachim, willing to perform at a level beyond normal human capacity.

Actions then, have a value of their own, as man relates to a dimension where G-d's will is clear and unquestioned. While proper understanding improves intent, it also allows for

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an element of subjectivity, the resulting Mitzva being an act of mortal man. The B'nai Yisrael strove for a higher plane of performance, deeds that would reflect the unity that is G-d's word.

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Why do we make promises? Or, declarations of loyalty?

If one is committed to a certain task, would it not be appropriate to 'just do it', as the advertisement goes? Why the need to talk about it?

Apparently, promises are necessary as an added incentive, motivating the inconsistent performer to at least keep his word.

Every promise then, is a sign of weakness, revealing a lack of absolute commitment.

The Jewish People stood at Har Sinai, ready to accept G-d's word. They promise to adhere to His command, come what may. They declare their readiness to act as the angels, faithful and swift.

But man is no angel.

G-d presents man with a near-pefect world, leaving for man one slight detail, the actualization of G-d's will in the physical realm. While all of creation functions in absolute terms, man alone has the ability to choose, the possibility of rejecting his G-d given assignment.

Until that point, man remains undefined, subject to change, rethinking every decision.

He may wish to improve, he may promise to be faithful, he may even truly believe the sincerity of his pledge, but it is still just unfullfilled words, a vow that may be broken.

In a sense, every pledge allows man to fool himself. Faced with neighbors who are donating to a worthy cause, his troublesome conscience demands that he do the same. He promises a healthy amount, and then fails to deliver. Why?

Motivated by a sense of guilt, he has made an honest commitment, but now that the pledge has been made, his conscience is satisfied. Nothing drives him to consummate the gift, to finish the task.

Klal Yisrael truly believes that they will be G-d's trusted servants.

But, they are only human.

While angels are free to carry out G-d's word, man struggles with the evil inclination that tests his every move.

In other words, they promise more than they can deliver.

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With all sincerity, deep in their hearts they fool themselves. Understood in this vein, it is an attempt to fool G-d.

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Herein lies the answer to our question: at times, efforts at self-improvement are a double-edged sword.

Man is justly proud of his achievement, the expressed commitment to better his ways. But this pride can lead to complacency, unless he comprehends that true success is marked only by promise that leads to deed. Until that point, unlike the Malachim, he must contend with the Yetzer Hara, the eternal foe.

Does anything remain of 'Na'aseh V'Nishma'?

The tablets recieved on the first Chag HaShavuos were smashed into a heap at the foot of Har Sinai. The vaunted promise of the B'nai Yisrael lasts only till the first test, Moshe's delayed descent, and with the sin of the Golden Calf they are forced to return their spiritual crowns.

However, though the Luchos may be broken, Ma'amad Har Sinai still stands. It remains engraved upon our hearts, an etching that can never be removed.

Though we are not angels, we long to be, yearning for the untainted innocence of those who never stray.

Each year we promise once again, renewing our acceptance of a law that will not be denied. With this, we merit Divine assistance, available to all who search for the D'var Hashem.

"U'Vau Kulam B'Bris Yachad, Na'aseh V'Nishma Amru K'Echad, U'Faschu V'amru 'Hashem Echad', Baruch HaNosein LaYa'ef Koach"






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35. NASO



NASO

"...Why is the Parsha of Nazir next to the Parsha of Sotah? To tell you that anyone who sees a Sotah in her degradation should remove himself from wine, which leads to adultery." (Rashi, Bamidbar 6:2)

The Sotah is the adulterous woman, trapped in her own evil. Standing before G-d, she faces her own shame, revealed in all her treachery.

The man who witnesses this debacle is required to take steps to insure that he too will not stumble, and he vows not to partake of wine or grape products, lest he, as well, travel a path of no return.


Perhaps if we had seen a crime where the perpetrator escapes without a scratch, we might be tempted to imitate his deed. But in this case, the woman is not only caught, but punished by G-d, writhing in pain, and suffering a horrible death, a grotesque scene that should repulse all that were present. Why should those who see this be even more prone to sin, and be required to take protective measures?

In our shiur this week, we will answer this question, demonstrating that man is more vulnerable than he believes.

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"Said Rebbe Ilayi: With three things a person can be recognized; his cup, his wallet, and his anger." (Eruvin 65b)

Man often masquerades in public, behaving as he must, or however is most appropriate. He can be polite when he needs to be, and honest and considerate of those with whom he interacts. But, these acts of etiquette are not indicative of his true character, for this personna is a mask, a pose that he adopts for social or business reasons.

But, when a man drinks, his guard is down. The normal inhibitions that preclude free behavior are removed, and man's true personality emerges.

Similarly, when financial gain is at stake, when the average individual strives to protect his pocket. In his haste to achieve personal gain, he often forgets to don his protective guise. If he acts with honesty even still, we rest assured that this is a man to be trusted.

And when man loses his temper, his reactions are no longer controlled. Unable to restrain himself within the normal bounds of social graces, his inner self comes to the fore, and he reacts with a fury that he never believed himself capable of.

The common element in these three instances is the character fault that lies just beneath the veneer, a pool of venom, desire, and deceit that man strives to keep in check.

All this should be a rude awakening.

We generally imagine ourselves to be fine, G-d-fearing individuals, certain that our standard of observance has separated us from the evils of society, confident that their iniquities are not ours.

Here, we learn something else: Man must always stand guard.

Why is such protection needed?

Apparently, Chazal understood man's vulnerability, knowing how difficult it is to change character traits imbibed since youth. A child is born as a demanding, wanting, self-centered being, crying and wailing till his pleas are heard. When he grows, he learns that crying is inappropriate, and shouting is often counter-productive, but his inner self remains the same, and he still sees his own needs at the center of the universe.

The honest individual is painfully aware of these inadequacies, and reluctant to put himself to the test. Herein lies the lesson of the varied decrees imposed on Torah-observant Jews. In addition to the protective fence erected around the Torah's law, man learns to approach the Halacha with trepidation, sensing his own predilection towards sin.

For these reasons, the man who sees the Sotah in her shame immediately vows to refrain from all wine - for wine leads to frivolity, and frivolity leads to iniquity. He recognizes that her tragedy did not happen in one day, but began with a slow process of evil that ate away at everything good and pure. He sees in himself a touch of the same inclinations,

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and he rushes to stamp out the fire before it begins.

It is this sensitivity to detail that marks true holiness. The Nazir makes a conscious perusal of the world around him and the lessons it teaches in his pursuit of perfection. Every aspect of creation resounds with the call of G-d, and in this expanded vision of existence, he hears G-d's voice in his own life, the death of the Sotah relates to him.

Let us now take this idea one step further.

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Imagine a world where sin was incomprehensible, where the violation of G-d's word would be impossible.

In such a world, man would be part of an ongoing revelation, basking in the glory of G-d that is the true basis of existence.

This is not a fantasy. On the contrary, it is our own world that lacks true substance.

The will of G-d cannot be denied, and the dream of man to actualize all his desires is itself an illusion that is destined to be shattered. The only state of existence is the creation that G-d brought into existence - Baruch She'Amar V'Hayah HaOlam - and the attempt to bypass G-d's command is not only wrong, but it is a fallacy.

To a certain extent, knowledge of this idea minimizes man's freedom of choice, for the truth is, man really has no other option. In part, this was the motivation of Adam HaRishon in eating from the Eitz HaDa'as. In bringing evil to the world, he created the alternative of actual sin, and in his mind, this possibility would enhance man's reward, and sanctify G-d's name, by maximizing the tests that man would face.

To this day, there are those who claim that the ideal mode of education is to expose our children to every conceivable lifestyle option, explaining along the way our own preference, and hoping they can be encouraged to follow our own example.

But they fail to recognize that it is precisely this idea that defines man's original sin. Exposing ourselves to evil - though far from justifying or rationalizing its advisability - renders it feasible, and that itself is a corruption, a distortion of creation. Sin cannot be part of our world, nor can it be contemplated, and to do so is an inadvisable exposure of our own vulnerabilities.

To even be witness to sin begets the same negative result.

The Nazir is keenly aware of his own private demons, conscious of his foibles and misdeeds. Yearning to rectify his past, and anxious to guarantee his future, he patches up each area of weakness with the vow that assures he will not slide.

When he sees the Sotah, albeit it in her shame, sin enters his world, and the evil inclination gains a foothold in his life. It is this opening that the Nazir strives to close up tight, for his life is defined by struggle, the ongoing battle of man's mortal enemy, the

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Yetzer HaRa that lies within.

In our own times, we see the Sotah B'Kilkulah every day of our lives. Whether it be the media that knows no bounds, or the prevalent lifestyle that has cast off all sense of restraint, there is no escape from the sin that envelops the air everywhere we turn.

The least we can do is to be more conscious of the damage done, more sensitive to the difficulties of approaching G-d, and more conscientious of the need to faithfully adhere to the subtleties of His command.

In this way, we can close off a corner of existence for G-d to enter, loosening the chain that leads us to sin, and strengthening the bonds that tie us to His word.









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36. BEHA’ALOTHEKHA



PARSHAS B'HA'ALOSCHA

"And when it [the Aron] rested he would say, return, Hashem of the many thousands of Israel" (Bamidbar 10, 36)

"Relating that the Shechina does not rest in Israel on less than twenty-two thousand individuals." (Rashi, ad. loc.)

What is the significance of twenty-two thousand?

The Maharal explains: "For the beginning of all is the Torah, the Torah was created first, and the beginning of the Torah is the twenty-two letters of the Aleph Bais. It is known that Hashem Yisborach joins together primarily to the beginning. When Israel is twenty-two thousand, corresponding to the twenty-two letters that are the beginning of the Torah, Hashem unites with them, and the Shechinah rests in Israel." (Chidushei Aggados, Babba Kama 83a)

G-d is the origin of all life, and two other elements are consistent reflections of the Divinity at the heart of creation; the holy alphabet that is the source of G-d's word, and the B'nai Yisrael that are the worldly basis of His presence.

The journey of the Aron HaKodesh is the vehicle by which this sanctity is revealed to the world.

Let us explain.

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Following the lead of Moshe Rabbeinu, we refer daily to certain G-dly traits - HaGadol, HaGibor, V'HaNora.

Our Sages describe a time when we refrained from citing these terms.

"Came Yirmiah who said: Gentiles are crowing in his sanctuary, where is His Nora? He didn't say Nora. Came Daniel who said: Gentiles are enslaving His sons, where is His

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Gevura? He didn't say Gibor. Came the Anshei K'Nesses HaGedolah who said: On the contrary, this is His Nora, were it not for the Nora of Hashem how else can one nation survive among the nations? (Yoma 69b)

The purpose of creation is the revelation of G-d's unity. The Bais HaMikdash, the Divine sanctuary, lit up the world, illuminating all existence with the presence of Hashem. After the destruction of the Temple, the prophets sensed the gaping void, and ceased referring to a G-dly characteristic that had been removed from the world.

But the Sages of Torah SheBa'al Peh see the world in a different light, sensitive to the hidden nature of Divine providence. They understand that Israel themselves are the vehicle by which G-d's presence is revealed.

G-d's presence is clear at the origin of creation - 'B'reishis'. This Reishis is manifest in two separate ways. The Torah refers to two elements as Reishis - the Torah and Israel. These two are parallel. As the Torah makes known the word of G-d, Israel's existence likewise expresses the Torah in life itself, either by their faithful deeds, or by the Divine response provoked when they stray.

All that Hashem wishes to reveal is explicit throughout Jewish history, and no place else. For this reason, Klal Yisrael is designated as G-d's twin (see Shir HaShirim 5, 2 and associated Midrash). In a sense, G-d and Israel are the same age, the Divinity revealed in life completely encapsuled by the life of His nation.

The Aron relates to this particular characteristic of Nora, the trait hidden with the destruction of the Temple. These two words are actually the same, but in reverse order. The Midah of Hashem, from Heaven down to us, takes the form of Nora. When this Kedusha is channeled by us and sent back to Heaven its manifestation is the Aron HaKodesh.

The proper placing of VaYehi B'Nesoa HaAron, the travels of the holy ark with the camp of Israel, would seem to be earlier, together with the moving of the Machaneh.

The Talmud explains that this dislocation is deliberate, a barrier separating two misfortunes, two sins of Klal Yisrael in the desert.

VaYehi B'Nesoa is a book unto itself, revealing the unique function of the Aron HaKodesh.

The Bnai Yisrael are headed for eternity, a place of their own in the promised land. They are forced to take a detour, forty years in the Midbar, and two thousand years in Midbar HaAmim, the dry and arid exile among the nations of the world.

They are far from Har Sinai, but they are not alone.

The Aron travels with them.

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Though the Aron was a physical entity of size and space, it miraculously took up no space in the Kodesh HaKodashim. Though part of this world, it alludes to a higher dimension, beyond all physical boundaries.

In the Temple, the Aron was placed directly over the Even HaShesiyah, the primal stone of creation, and foundry of all life.

It is here that Klal Yisrael discovers its rightful place. Not as part of the family of nations, but rather, maintained by a force beyond physical measure.

The non-Jewish world is right. They have always sensed our difference, branding us as permanent outcasts. While their lives revolve around the material forces that structure their world, our very existence is predicated upon a fulcrum of a different sort, the Rock of Ages that remains unseen.

The Aron takes no space because it is not part of this world.

It is more.

It is the basis and foundation of everything we know.

For this reason, Ya'akov Avinu rests his head on that very spot. As this place supports his body, so too, it sustains his descendants for all time. When he awakes from his prophetic vision, he recognizes the enormity of what he has seen, proclaiming with awe: "Mah NORA HaMakom HaZeh.."

He has seen the ladder that connects him to the Heavenly throne. His children, the people of Israel inherit the ARON that covers the same ground, and Klal Yisrael remains rooted to a spot beyond place, the One G-d at the origin of creation.

Were it not for this revelation, the Jewish people would have no place at all. Different from the rest, it is only the Hand of G-d that maintains their presence in a hostile world. This is the NORA that the Anshei Knesses HaGedola reveal, the continued existence of Klal Yisrael, a Temple of their own. As the Torah of twenty-two letters, the Aron, as well, rests upon twenty-two thousand in Israel, reflecting the beginning of all existence.

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"In the verse 'VaYehi B'Nesoa HaAron...' there are twelve words, as in the verse 'U'LeChol HaYad HaChazakah' which is the end of the Torah. In the verse 'U'VeNucho...' there are seven words, as in the verse 'B'reishis...' which is the beginning of the Torah. Meaning to say that this is considered a Sefer Torah on its own...." (Ba'al HaTurim, ad. loc.)

The two verses comprising the Parsha of the Aron encompass all of the Torah. The Aron therefore equates with all the Torah, it serves as its own book. It is a G-dly message of a different sort, precise parallel of the Torah given at Sinai.

Why is the order reversed, with the first verse 'VaYehi B'Nesoa...' alluding to the end of

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Sefer Devarim, while the second verse U'VeNucho...' hints at 'B'reishis'?

Ever since the sins in the desert, the destiny of the B'nai Yisrael has been littered with the pain and suffering of a harsh and bitter world, one where G-d's outstretched Hand remains hidden.

Though the Torah that reveals His word has yet to be actualized, the unity of His existence is still evident, albeit in different form.

Am Yisrael Chai.

The trials and tribulations we endure, and the long years of exile, are the word of G-d transformed. The shifting events of history write a book of their own, and G-d's hidden Hand is revealed as origin and basis of a nation that dwells alone.

"....How else can one nation survive among the nations?"

The Hand of G-d at the origin of creation is revealed through a second Reishis, the Jewish people who reflect and actualize the goal and purpose of all existence.

Though we have traveled far from our origins, losing sight of the first B'reishis of creation, the Aron is slowly directing us back home, from the outside in. Or, in other words, from the first verse of Devarim, when it appears to be the end, we rediscover our beginning, the One G-d who is the source of all life.

"Kuma Hashem V'YaFutzu Oyvecha V'Yanusu Misanecha MiPanecha"








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BeHA'ALOSCHA

"Our Rabbis taught: 'VaYehi BiNesoa HaAron, VaYomer Moshe' - G-d marked this Parsha above and below, saying that this is not its proper place."

"Rebbi said: It is not for this, but rather, because this Sefer is considered a book unto itself." (Shabbos 115b)

The two verses describing the travels of the Aron Kodesh are delineated with two reverse 'Nun's, indicating that this section stands on its own merit, separate and distinct from the rest of Sefer BaMidbar.

The use of the letter 'Nun' is not coincidental, and in these two marks lie the foundation of an entire Sefer Torah, one that contains the same sanctity as the complete five books.

In our shiur this week, we will learn the secret of this letter and the Parsha it encompasses, and why it stands in the middle of the alphabet, the basis of our world.

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The creation of Olam HaZeh is only one part of a process of Divine revelation, with every aspect of life contributing to the unfolding of G-d's plan. Ironically, this revelation can be achieved only by G-d concealing His true essence, for full disclosure of the truth would overpower and obliterate everything else.

The real order of life exists in a higher dimension, while the worldly arrangement that we know of is only an alternative existence, one that hides HaKadosh Baruch Hu. But at the same time, this world also provides an opportunity for the righteous man to discover the truth, enabling the freedom of choice that is man's only distinction.

The Torah that we know of is our guide to truth, directing man in this world. But, this too, is only one minute aspect of the complete Torah, for the depths of Torah have a scope far greater and deeper than anything we are conscious of.




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"And from where is Chachmah to be found, and where is the place of Binah. No man knows its value, nor can it be found in the land of the living." (Iyov 28:12-13)

Even the prophets cannot know the true source of Torah and wisdom, for the secrets of existence are by definition beyond our own world.

This is the 'Sha'ar HaNun' - the fiftieth gate - an aspect of Torah hidden even to Moshe Rabbeinu. While our world revolves around forty-nine varied traits, the axis of all existence is the point at its center, the invisible middle that never moves.

Hence, the sanctity associated with the number fifty, as in the jubilee year, or the fiftieth day of Sefiras HaOmer, one that is itself not counted, but is nevertheless approached with awe and anticipation. And on this very day, the Torah is given, as Klal Yisrael brings this higher existence down to earth.

For these reasons, the 'Nun' rests squarely in the middle of the alphabet, with thirteen letters on either side. As in every gateway, the center point between two dimensions serves as a gallery for each side, and the letter 'Nun' alludes to that higher order that lies beyond our grasp.

Were this order known to all, mankind would be overwhelmed by the brilliance of the Divine, and cease to exist as an independent entity. In a sense, the Torah that we have in our own hands is written in a different sequence than the Torah in heaven, one that is inappropriate for mortal man.

It is this idea that is alluded to by the Parsha of 'VaYehi BiNesoa' - the section of the Torah that is moved from its proper place. Our very world has been moved from its place, and the Parsha of the Aron will lead us on the road back home.

Let us explain.

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The juxtaposition of the Parsha of the Aron in this precise location is to serve as a barrier and separation between two distinct calamities that changed Jewish life forever. On the one hand, Klal Yisrael leaves Har Sinai, removed form the exalted levels that had been perceived while standing under the mountain of G-d. And subsequently, they begin their complaints of life in the desert, uncommitted to the faith and trust necessary for the travels in the Midbar.

This before and after sequence defines the two separate books of BaMidbar. On the one hand is Klal Yisrael in its ideal state, headed directly to the promised land. Afterwards, Klal Yisrael is struck by one disaster after there other, and their entry into Israel is delayed till the next generation. Even after they finally arrive, these sins of the desert assure that their stay is only temporary, and they are destined to travel 'to the desert of the nations' for a long and bitter exile.

'VaYehi BiNesoa' is right in between, the bridge that will lead them back to the other

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side, connecting them still to the world they once knew.

In a world where Klal Yisrael is faithful to G-d's command, serving as trustworthy witness to the Divine purpose of creation, G-d's plan is evident and clear, and directly at hand.

But, when the Jewish people sin, and the purpose of creation is clouded and dim, the word of G-d is distant and removed, unfathomable to the observer of world events.

Here we learn this: Even in this state of disrepair, the Aron travels with them still.

The travels of the Jewish people symbolize the unfolding of Hashem's goal for creation, the slow and steady disclosure of all that He wishes to reveal. Were Klal Yisrael to have remained in the state of purity acquired at Sinai, this process would be completed hastily, with no obstacles delaying the merger of this world with the next.

But, the sins of the desert detours all of life, and Klal Yisrael must muck their way through the mud, struggling to bring the word of G-d to light.

And still, the Aron, and the presence of G-d it contains, remains with them forever.

Far from its place, and certainly far from order, the Divine plan is manifest in the trials and tribulations of each generation, actualized by the Jewish people everywhere they turn.

Ya'akov has two names. His higher name -Yisrael - is the appellation he receives after the struggle with evil. This is the straight and honest path of Yeshurun, revealed after he has vanquished the angel of darkness.

But the name Ya'akov hints of something else - the dark and lower part of life, the heel of existence, far removed from the head that contains the thought and plan for creation. Here too, Klal Yisrael will learn how to survive, gaining the skills to overcome the treacheries and deception of the nations that hope to divert them from their goal.

BeGimatria - "BiNesoa" equals "Ya'akov".

Out of order and out of place, the Jewish people find themselves despondent and dislocated. But, they are the mirror image of the Divine presence, and if they are disconsolate, they find solace in the Aron that has known no rest.

The Aron is anchored to the Kodesh HaKodashim, and though it has very precise measures, it takes up no space. It represents the world in microcosm, a world of limitations and defined dimensions, but one that contains within it an allusion to a world beyond all limits, above time and space.

Though Klal Yisrael has wandered, straying from the road that is straight and near, the Aron will restore them to their rightful spot, and heaven and earth will meet one again.

The 'Nun' will turn around to its rightful position, restoring all of life to the place where

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it is destined to be.

* * * * * * * * * *

"Come and see, these two 'Nunin' are the actual honor of Hashem, and the basis of the world....and Hashem removed the nations of the world from the grouping of these two 'Nunin'....and for these 'Nunin' the nations of the world are always harassing the B'nai Yisrael...." (Zohar Chadash)

How can these two letters be the cause for centuries of anti-Semitism?

Klal Yisrael receives the Torah in the Midbar, where they discover their natural habitat. Under Har Sinai they learn this: other than Torah - nothing else exists.

But, when they subsequently sin, they lose their way, and G-d banishes them to a different sort of desert.

"And that which comes to your mind, will never come about, your saying: 'we will be like the nations, like the families of the lands, worshipping wood and stone. As I live, said Hashem with a mighty hand, and an outstretched arm, and with anger poured out, I will be king over you....."

"V'Heiveisi Eschem El Midbar Ha'Amim.... - and I will bring you to the desert of the nations...." (Yechezkel 20:32-35)

Here in this desert, Klal Yisrael lives in an alternative existence. Still removed from the rest of mankind, but forced to suffer through the long and arduous process of a redemption that cannot be seen.

It is the hatred and enmity of the nations that reveals this truth, in their own macabre manner. 'Life in the big city is not for you', they shout, in varied different ways, and slowly the old and dusty truths are once again revealed - Klal Yisrael has only one true home. Betwen the two staves of the Aron, all Klal Yisrael sequesters, and there they read the book of their own history, two short verses that contain all they need to know.

"VaYehi BiNesoa HaAron - VaYomer Moshe: 'Arise Hashem, and let your enemies be scattered, let those who hate You flee from before You."

"And when it rested he would say: 'Return, Hashem to the myriad thousands of Israel."







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37. SHELACH LECHA



PARSHAS SHLACH

In his introduction to Bamidbar, the Ramban explains that the Sefer contains Mitzvos commanded for that generation, but not those that are valid for all time.

This is quite puzzling, for Parshas Korach closes with the Mitzva of Tzitzis, a command


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that is most certainly observed to this day.

Apparently, the Mitzva of Tzitzis is in a category of its own.

"V'Lo Sasuru Acharei Levavchem V'Acharei Eineichem - Just as: 'MiTur Ha'Aretz'. The heart and eyes are Meraglim of the body, introducing it to sin. The eye sees, the heart desires, and the body then performs the sin." (Rashi, Bamidbar 15, 39)

The commandment of Tzitzis is protection from evil, the spies of the body who are the enablers of sin. This is not wordplay. This Mitzva is an atonement, repairing the damage wrought by the original Meraglim.

For this reason, Tzitzis does not violate the principle of the Ramban. It is not an independent command that stands on its own, but protective legislation rectifying a particular mishap of the desert generation.

Let us now explain how this works.

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The suffering of Tisha B'Av recorded in Eichah is direct retribution for the sin of the spies, whose evil report led to a night of weeping. The crying for naught is repaid measure for measure, and Klal Yisrael is punished with generations of bitter tears.

"Why in Megilas Eichah does the Peh precede the Ayin? [most of the chapters being written in perfect alphabetical order] Because of the Meraglim, whose Peh (mouth) preceded their Ayin (eye)."

Was this the sin of the Meraglim, that they spoke too soon? Were they not liars, bearing a false tale of a harsh land, rejecting the promised blessing of Hashem?

Chazal are teaching this: the Meraglim saw what they wanted to.

They were not lying. Their perception of reality was skewed.

The eyes of man take in the world around him, and only then is he to put upon it his own personal stamp. The eye is meant to precede the Peh. But some people reverse the order, seeing life as they perceive it to be.

The Chofetz Chaim highlighted this lesson with the following parable:

A young man is deliberating his future: should he apprentice as a tailor, or as a shoemaker? He takes the latter path, and years later, reminded of his earlier dilemma, declares: 'What a wonderful decision! For twenty years, not one person has asked that I repair his shoes! How would I have made a living?'

Modern man assumes as a matter of course that the world follows a natural order of cause and effect. From every corner of life he gathers evidence that worldly efforts are

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guarantor of true success.

He speaks too soon.

Having opted for a life where man controls his own affairs, everything he sees supports his preconceived notions. Were he to adopt a more spiritual perspective, he would see the Hand of G-d behind every occurrence.

As the Meraglim, he can no longer see G-d's promised land.

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Tzitzis has strings of white and blue (Techeles).

White is the tone of background, accentuating every color in the spectrum. Similarly, when spinning a prism quickly, one sees only white, the basis of all color.

Pure white permits us to see, allowing for the contrast that makes new insight possible.

In the laws of Gittin, we find that a valid document is one that had no previous scrawlings. A 'Ksav Al Gabi Ksav' - writing above a prior message, is not considered a new production.

If we are to discern the word of G-d in the book of our own lives, we must start with a clean slate. Without erasing the prior motives of personal bias, the truth remains concealed.

The white strings of the Tzitzis provide the proper framework.

Techeles is the goal.

The word Techeles is related to Tachlis, the end-product and purpose of all creation.

Techeles is the color of the sea and the sky, a true blue, hidden since the destruction.

Though neither the sea nor sky are actually blue, it is for good reason that they reflect the color of Techeles.

"And this is as they said: (Menachos 43b) 'For Techeles is comparable to the sea, and the sea is comparable to the sky, and the sky compares to the Heavenly throne.' The similarity is linguistic, as well as in color, the Tachlis of all sights. In the distance, they all appear in that color, and thus it is called Techeles." (Ramban, Bamidbar 15, 39)

What the sky and sea have in common is an unlimited horizon, a dimension of infinite expanse. They are intimations of Tachlis, an eternal goal beyond our grasp. Hence, they appear as Techeles, and it is this string of blue that reminds us of our G-d-given task.

Rav Eliyahu Dessler zt"l once met a skeptic who questioned the assertion that a mere

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glance at the Techeles was enough to remind one of the Divine presence.

"You truly don't understand?", he said, "I will explain it to you, but you will be quite embarrassed!"

"There is a Halacha forbidding one to pray next to a woman's colored garments, even were they to be hanging on a line. Do you understand that Din?"

"Really!! That, you do understand? Why? Because looking at her clothing will remind you of something else?!? But, how does that work? Actually, you are looking at a mere piece of cloth! Can you please explain why a stitch of cotton immediately reminds you of that?"

It all depends on where man stands. When his deepest desires revolve around the word of G-d, everything he sees is a reminder of Divine presence. When his mind is wallowing in the mud, be it a piece of paper with ink, or colors on a wall, his thoughts return to his primary concern.

There was a time in our history where man related with ease to the world that lies above our own, a dimension of endless horizon. Every time and place was reminder of Heaven's throne, and every garment had a string of Techeles.

But then, the Meraglim strayed.

Following their heart, they saw a different sort of land. Not the promise of eternity, but the limited existence of a physical world, a land like all the others.

The Jewish people lost their portion in Eretz Yisrael, and we have lost ours, the Techeles that awakens us to a higher destiny.

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"Ani Hashem Elokeichem - It is I who distinguished in Mitzraim between the drop that was firstborn, and he who was not. I am destined to distinguish and take retribution from he who hangs blue die on his clothing, claiming it to be Techeles." (Rashi, Bamidbar,15, 41)

Our generation has seen varied pretenders, each of whom proudly present the latest version of the sought-after Techeles.

Techeles is the goal, the pinnacle of achievement, a world of endless reward.

That world is gone.

Until the time when the curtains are lifted, when the mask hiding G-d's Hand is removed once and for all, let us not fall prey to the longings of our heart, nor stray after those images tempting to our eyes.

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Let's keep our Tzitzis clean and white.

In that way alone, we will someday merit to see what G-d wants us to see.










38. KORACH



PARSHAS KORACH

"And Moshe said: with this you will know that Hashem has sent me to perform these deeds, not my own heart. If these [individuals] will die a death like all others, and the end of all men will be their end; Hashem has not sent me. And if G-d creates a new creation, and the earth opens its mouth, swallowing them and all that they have, and they

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descend alive to Gehinnom, then you wil know that these people have angered Hashem." (Bamidbar 16, 29-30)

What does the sin of Korach and his men warrant total extermination? Why was it necessary that they be punished with a new form of death rather than standard execution?

Let us describe the connection betweeen this incident and the act of creation, and explain why Moshe calls upon G-d to re-enact the Ma'aseh B'reishis.

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Unlike the other days of creation, the Torah does not conclude its description of the second day with the words 'Ki Tov'. On this day, G-d completes His work without seeing the good. Chazal explain that Gehinnom and Machlokes (dispute) were both created on Yom Sheni, as indicated by the splitting of the heavenly and earthly waters. This day remains unfinished, its Tov not evident until Yom Shlishi.

Each of the daily songs, the Psalms recited at the close of morning prayers, reflect the particular aspect of creation revealed on that day. Hence, on Yom Rishon, we proclaim that 'the world is God's and everything in it'.

On Yom Sheni we repeat the song of the B'nai Korach, the beauty of Jerusalem and the palace of the King.

Who were the B'nai Korach and why do they sing on Yom Sheni?

"And the sons of Korach did not die - They were in the original plan. At the time of the Machlokes, they had thoughts of Tshuva, therefore an elevated place in Gehinnom was established for them, and there they dwelled." (Rashi, Bamidbar, 26,11)

The rebellion of Korach is the epitome of dispute. His sons, in parting from their fathers' cause, repair the damage of the original Machlokes, the splitting of the waters on Yom Sheni. Therefore, on that day, it is they who sing the praise of G-d.

The division of Yom Sheni marks the separation of the heavenly and earthly spheres. From that point on, the possibility exists that the earth will stray from its Divine task. Korach disputes more than the authority of Moshe Rabbeinu; he sees this world as an independent entity, removed from the intimations of Divine Providence that the Torah represents.

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Why is the opening of the earth referred to as Pi HaAretz? Does the earth have a mouth? Does it have something to say?

"Said Rabbah bar Bar Chonah: A merchant said to me, 'Come and I will show you where Korach was swallowed.'

I went, and I saw two cracks in the earth, with smoke escaping. He took a bundle of wool, soaked it in water, and placed it on the end of a spear. He stuck it in the hole, and

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when he removed it, the wool was scorched.

He said to me: ' Go listen, what do you hear?'

I heard them saying: 'Moshe and his Torah are Emes, and we are liars.'

He said: 'Every thirty days Gehinnom returns here, like meat being stirred in a pot, and that is what they say.' (Bava Basra 74a)

This is the message of the earth, its speech for all time. Korach is the vehicle by which this lesson is expresssed. Though in his lifetime he had rebelled against the authority of Moshe and the truth of Torah, his punishment brings this mistake to light, proving that Moshe and the Torah can never be denied.

Let us explain.

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Life originates with two different perspectives - "In the beginning, G-d created heaven and earth. While the heavens are an expression of the spirituality that permeates every corner of existence, the earth conceals the presence of G-d, waiting for man to uncover the Divine presence at its core.

The earth operates with a natural order of cause and effect, and it is this system of happenstance that dulls man's senses, slowly he forgets the G-d of creation.

Miracles are an exception to this humdrum existence, and it is for that reason they command such attention.

It is commonly understood that miracles are a sudden halt of the rules of nature, demonstrating G-d's total control over worldly affairs.

This is quite troublesome.

Since G-d is defined as unchanging, miracles cannot reflect a shift or modification, but must be built into the essence of life as an integral part of the Divine process.

This idea is alluded to by our Sages.

"Said Rebbi Yochanan: HaKadosh Baruch Hu made a condition with the sea to split before the B'nai Yisrael....not only with the sea did Hashem make a condition, but with everything created during the six days of creation...." (Midrash Rabbah 5, 4)

The Maharal explains that miracles are not an exception that proves Divine rule. Rather, they have an order of their own, reflecting a dimension higher than the natural world. This elevated state is not separate from Olam HaZeh, but concealed within, hinting at the underlying Divine process directing the world to a different destination.

This is the condition that G-d makes with the world. Not a change of plans or direction,

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but a fundamental element of the daily fabric, critical to the unfolding Divine plan that this earth is likewise destined to reveal.

The earth, as well, has something to say.

It is for this reason that the Pi HaAretz is one of the ten items created at twilight of the first Erev Shabbos. Twilight - Bein HaShmashos, is neither day nor night. Similarly, the miraculous items created at the very end of the six days.

Part of this world, yet separate, the mouth of the earth swallows whole those who deny G-d's word.

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Torah is not a matter of choice, but a necessary and indispensable component of creation. While life can continue without much of existence, the Torah is a physical expression of the Divine command, and the basis of our world. Without Torah, the world ceases to exist.

Korach's mistake is highlighted by his denial of Moshe's authority, the unwillingness to subjugate his individual identity before the Divine will. His insistence on personal autonomy places him at odds with the Torah, disassociated from the substance of existence.

One who resists an immovable object is doomed to failure.

Korach's battle with Moshe sentences him to an eternity of nothingness. The Torah is truth, it takes no prisoners. Its enemies are swallowed alive, their lives consumed by the hollowness of their existence. The Torah defines true substance, and its deniers remove themselves from that reality.

The very battle of Korach serves, ironically, as testimony to the truth he failed to recognize.

Sin is its own punishment. Heavenly retribution is the distance and impurity engendered by the evildoer's own behavior. The regret and despair he suffers is his personal Gehinnom, and it is then he finally admits to the truth: Moshe and his Torah are true!'

This is the message of the earth.

Though it conceals the Divine will, those who follow in its path are ultimately shown the flip side of truth, a snapshot in negative. A life of evil is transformed as eternal damnation, shadowing the timeless image of the man who truly stands in G-d's shadow, the Tzelem Elokim.


This shiur is now available on the internet at:

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KORACH

"What did he [Korach] do? He gathered together two hundred and fifty heads of Sanhedrin, most of them from the tribe of Reuven, his neighbors....and he dressed them in Taleisim that were completely Techeles."

"They came and stood before Moshe, saying to him: Is a Talis that is completely Techeles obligated or exempt from the requirement of Tzitzis? He responded: It is obligated. They laughed. 'Is it possible that a garment of any other type can fulfill its requirement by one strand of Techeles, yet this garment that is completely Techeles will not be exempt?

Korach stages a rebellion against Moshe Rabbeinu, denying the very basis of Torah and prophecy. By ridiculing the Mitzvos, Korach hopes to achieve his objectives, rallying others to his personal crusade. Why then, is it this particular Mitzva that warrants his ire, rather than any one of numerous others that he could similarly object to? Certainly, as




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with all acts of rebellion, his point of critique is not an intellectual objection, nor is it a coincidental choice, but one that reflects Korach himself, and his own particular worldview.

Let us explain.

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What does Techeles represent?

The Torah commands us to place one strand of Techeles upon our four-cornered garments, and this is meant to be a reminder of all the Mitzvos. In explaining how Techeles sparks this memory, Rashi points to the numerical symbolism of the Tzizis; its knots, loops, and strands.

Ramban however, has a different approach:

"The reminder is the string of Techeles, which alludes to the trait that incorporates everything.....'for Techeles is similar to the sea, and the sea is similar to the heavens, and the heavens compare to the Throne of Glory.' (Menachos 43b)....this similarity is in name [the word Techeles compares to 'Tachlis'], and in color, and from a distance everything appears in that color, therefore it is referred to as Techeles." (Ramban, Bamidbar 15:38)

Techeles is a kind of blue that reminds one of the sea and the sky, the clean, crisp image of an unbroken horizon. In actuality, both the sea and sky are not really blue, but they appear to be, and this is for good reason.

In the spectrum of colors, white is the original hue, and it serves as background and source for all subsequent images. Every picture that we perceive can only be assimilated through a mix of colors and contrast, and it is white that makes this possible. When contrast is removed, and when all that remains is an unlimited view, uncluttered and undisturbed by images that hold back our perception, man suddenly has a glimpse of the Tachlis, the goal towards which he was created to strive. Looking at the sea, and towards the sky, he sees blue, Techeles, the infinite eternity.

White is "MeiAyin Basa" and Techeles is "L'An Attah Holech."

Man's life, and indeed, the entire creation is an ongoing process of revelation, with each person and every moment serving to actualize a different aspect of the Divine plan. It is incumbent upon man to be aware of this awesome responsibility, and to henceforth direct his attentions towards fulfilling this goal and purpose.

While the strings of the Tzitzis keep him connected, it is the blue strand of Techeles that reminds him of the goal that lies beyond the horizon. With this in mind, man can travel the world and never get lost, anchored to the Torah that gives him direction.

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"And they gathered against Moshe and against Aharon, saying to them: 'You have

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enough! For all the congregation is holy, and the presence of G-d is in their midst, and why should you lord over the assembly of G-d?' " (Bamidbar 16:3)

By what strength does Korach stage a protest against the leadership of Moshe and Aharon? Does he truly believe that he should have been chosen Kohen Gadol?

The truth is, Korach did serve an important role. As a member of the family of Kehas, he was among the Levites that carried the precious vessels of the Mishkan, and he personally was one of the chosen few who carried the Aron Kodesh in its travels through the desert.

It is this quality that connects Korach to the Kehunah, filling him with delusions of grandeur. The high priest as well, is also involved with the Aron, and only he is permitted to enter the Holy of Holies. Because he carries the very same ark, Korach believes that he and Aharon are colleagues and peers.

What differentiates the two?

Korach carries the ark through its journeys, while Aharon sees it at rest.

Korach is part of the process, and Aharon embodies the goal.

Other than Aharon, no man alive is permitted to enter the Kodesh HaKodashim, for in this world, man must struggle to reach his objective, never to rest or take respite. Man's destination is the world-to-come, and until that moment arrives, he should be aware that he remains forever unfulfilled, his life replete with imperfections.

But Korach senses that G-d is with him, and becomes enamored with his own capabilities, convinced that he is on the right side of eternity. He mistakenly believes that he has already arrived, and that holiness and sanctity are his rightful due. He puts himself on equal footing with Moshe and Aharon, the agents of Heaven.

He feels the Torah is his, and he has no use for Moshe Rabbeinu and his commands.

"At all times, your garments should be white...." (Koheles 9:8)

Man is ordained to wear white, but Korach feels certain that he deserves Techeles, a garment of pure blue, with no further need to be reminded of Heaven.

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"Ani Hashem Elokeichem - I am destined to determine and take payment from the man who hangs blue dye on his garment and claims that it is Techeles." (Rashi, Bamidbar 15:41)

In modern times, numerous pretenders presume to be Techeles, asserting that the world has finally achieved true redemption, or at the very least, is well on the way towards doing so. To the untrained eye, blue dye and Techeles are remarkably similar, and

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therefore it is only G-d Himself who can reveal the truth.

Techeles alludes to a world beyond our own, and until the time that it's found, our physical life is incomplete, bereft and wanting. In the absence of Tzitzis, the bond attaching man to the hereafter, mortal man begins to believe that his own existence is self-sufficient, and he rebels against Moshe Rabbeinu and the message he brings down to earth.

Though man continues his drive towards progress, and though the information at his disposal grows daily, we are witness to ever-growing levels of apostasy. As man deludes himself into a sense of complacency, confident that his world is secure, he begins to believe that there is no need for any dimension beyond his grasp.

It is this very world that he finds so comforting that is destined to swallow him alive.

With the advent of stronger and more efficient machines, the man who longs for self-reliance instead begins to disappear, swallowed by a world with little time for ethics, ideals, or conscience.

It is time to don our Tzitzis, a four-cornered garment with white strings, and remember why we are here, never to forget where we are headed.

"....and you will see it, and remember all the Mitzvos of Hashem, and perform them."













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39. CHUKOTH



CHUKAS

"Even the individual who prays alone on Erev Shabbos must say 'VaYechulu'....and the Torah considers him as if he has become a partner with G-d in the act of creation." (Shabbos 119b)

The prayer of 'VaYechulu' that we add on Friday evening is our testimony to the creation of heaven and earth, and as witnesses we become part of the Divine process, participants in the unfolding of the Divine plan.

This prayer has an additional characteristic, as well:

"Said Rav Chisda in the name of Mar Ukva: All those who pray on Erev Shabbos and say 'VaYechulu' are accompanied by two heavenly angels who place their hands on his head and say: 'And your sins will be removed and your misdeeds atoned for' (Isaiah 6:7)." (Shabbos 119b)

It is this added factor - the capability of cleansing our sins - that connects 'VaYechulu' to the red heifer, the subject of this week's Parsha.

The Rishonim allude to this idea, in their own way:




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"The word 'Asher' is said three times in 'VaYechulu', just as in the Parsha of Parah Adumah, teaching that all who say 'VaYechulu' are cleansed." (Avudraham and Hagahos Maimoni)

Why is it the repetition of the word 'Asher' that signifies a connection to Parah Adumah and spiritual purification?

Let us explain.

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The word 'Asher' also appears three times at the onset of our Parsha.

"Zos Chukas HaTorah Asher Tzivah Hashem Leimor, Dabber El Bnei Yisrael VeYikchu Eilecha Parah Adumah Temima, Asher Ein Bah Mum, Asher Lo Alah Aleha Ol" (Bamidbar 19:2)

What does this word mean?

'Asher' is always used as a means of connection, a conjunction that joins together two diverse elements.

The word itself, however, is of the same root as 'Ishur' - a permit or validation. In the Talmud it appears as 'Ashrasa D'Dayni - the judges' validation authorizing a document as authentic and binding (the modern translation of 'Osher' as 'happiness' is incorrect).

A second connotation of Asher is that it serves as an integral part of the Divine name: "E-hy-eh Asher E-hy-eh". The Brisker Rav pointed out that these words, revealed to Moshe at the burning bush, are not translated by Targum Onkelos. Only ordinary words and concepts can be translated, for man has the capability of relating to the Torah on his own terms. But the Divine name has no alternative meaning. It exists in its own independent dimension, and cannot be reduced from the original Lashon HaKodesh.

How then can a word of such lofty implication be utilized as a simple 'that' or 'since' - a predicate with no apparent significance?

Perhaps we can answer this question by analyzing the two different meanings of 'Asher'.

An important principle of Lashon HaKodesh is that no one word can have two separate meanings, and even where that appears to be the case, a closer look reveals that the two definitions are actually two sides of the same coin.

An Ishur is guarantee that the item in question has been approved of by higher authorities, and that it conforms to the demanded requirements. Once doing so, even a trivial matter can reflect the will of G-d, and His word is equally manifest in both heavenly and earthly spheres.

Hence, 'Asher' is both a conjunction connecting one subject to the next, and an aspect of

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the ineffable Divine name, for it serves to attach this world to the one above.

This connection has three varied aspects.

Man must relate to three aspects of life - his G-d, his world, and his very self.

These three dimensions are reflected in the three different parts of his soul - Nefesh, Ruach, Neshama. The Nefesh is known as 'Shituffa D'Guffa' - a partner of the body, the forces that man utilizes in his relationship to the world around him. The Neshama is the most exalted element of his being, and it remains eternally in heaven, relating to the G-d of creation. The Ruach is that part of man known as 'I' - man as he is meant to be.

These three elements are meant to be perfected, and with them the world arrives at its intended destination. It is only by refining these three aspects of his character that man becomes an appropriate vehicle to express the word of G-d.

This is the perfect 'Asher' - the world connected to G-d, approved and assured by heaven, and guaranteed to fulfill its mandate of destiny.

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This concept finds expression in two seemingly disparate ideas - the prayer of 'VaYechulu' recited every Friday evening, and the Parsha of Parah Adumah, the purification from sin, death, and defilement.

Just as no word in Lashon HaKodesh has two divergent meanings, so too, two distinct Mitzvos that share a similar theme are united by an inner connection, a common thread that bonds them as one.

This triad of 'VaYechulu' parallels the three different Shabbos prayers - 'Attah Kiddashtah', 'Yismach Moshe', and 'Attah Echad' - each one representing a different aspect of the heavenly Shabbos.

'Attah Kiddashtah' speaks of Shabbos Breishis, our origin and source; the pinnacle of the act of creation. 'Attah Echad' is the Shabbos that is destined to be, the goal of all history, a world completely at rest. Finally, a world that knows from whence it comes - and is conscious of where it's headed - merits that the will of G-d be present, and this is the focus of the prayer on Shabbos day - 'Yismach Moshe B'Matnas Chelko' - describing the fusion of Torah and Shabbos, the day itself - one most fit for receiving G-d's word.

These three Tefilos together help nurture the perfect human being, one who is aware of his source and confident of reaching his destination - "Da MeiAyin Ba'sa U'L'An Attah Holech." (Avos 3:1) He relates to the one above, understands the purpose of the world around him, and is subsequently capable of developing his own potential.

In this way, he becomes a full partner with G-d in the very act of creation - "Even the individual who prays alone on Erev Shabbos must say 'VaYechulu'....and the Torah considers him as if he has become a partner with G-d in the act of creation." (Shabbos

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119b)

The same triplicate 'Asher' appears in the command of Parshas Parah, and there, as well, each of the three aspects we have defined finds expression.

"Asher Tzivah Hashem" - the command of G-d is the means by which our physical deeds relate to their source.

"Asher Ein Bah Mum" - unblemished and pure, the red heifer retains a connection to the heights of perfection.

"Asher Lo Alah Aleha Ol" - freed from the bridling influence of external forces, and unburdened of the obligatory yoke that stunts his growth, the Parah Adumah is capable of guiding man towards his destination, a pristine world of purity and truth.

On Shabbos, the world comes to rest. Not a mere hiatus from the busy affairs of a working world, but at rest after reaching its goal, the entire congregation rises to say "VaYechulu." Bearing witness and testimony to the purpose of life, they are enveloped with the purity of eternity - 'MeiEin Olam HaBa'. In this way, they attach themselves to the essence of existence. Unsullied and without sin, they stand before G-d - forever pure.









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40. BALAK



PARSHAS BALAK

The prophet Bil'am goes on his way, attempting to destroy the B'nai Yisrael. Hashem gives him one last chance to turn back, sending an angel who warns him to desist.

"Va'Ya'amod Malach Hashem B'Mish'ol HaKramim, Gader Mizeh, V'Gader MiZeh" - "You cannot overpower them, for in their hands are the Luchos, written from both sides, MiZeh U'MiZeh Hem Kesuvim." (Bamidbar Rabbah 20,11)

Bil'am is told that he is doomed to failure; he cannot defeat those who hold the Luchos HaBris, the tablets of Sinai whose message was miraculously read from both sides.

What is the lesson of this particular miracle, and how do these Luchos subdue Bil'am, the prophet of the nations?

In our shiur this week, we will address these questions, demonstrating that a proper Navi must do more than speak well in public.

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The Talmud lists the authors of each book of Tanach.

"Moshe wrote his book, and Parshas Bil'am, and Iyov...." (Bava Basra 14b)

In this passage, the story of Bil'am is considered a separate book, of a different nature than the rest of the Torah. Why should that be so?

It is the prophecy of Bil'am that is different, a truth revealed in a unique way.

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The Mishna contrasts the students of two men:

"Whoever has the following three traits is among the disciples of our forefather Avraham; and [whoever has] three different traits is among the disciples of Bil'am HaRasha...." (Avos 5,22)

Avraham, the father of our nation, represents one type of prophet, bestowing health, blessing, and prosperity on all his environs. Bil'am, on the other hand, is the source of all Klalla. It is he who is called upon to curse and destroy the descendants of Avraham.

This is the distinction between two types of messengers; Bil'am - the prophet of the nations; and the righteous Neviim of Tanach - represented by Moshe Rabbeinu. The evil eye of the wicked, or the good fortune of Divine approval.

The root of the word 'Navi' in Lashon HaKodesh is 'Niv' - produce or 'Tnuva', as in 'Niv Sfasaim' (Isaiah 57,19).

A man's speech is his produce, the development of abstract intellectual ideas into concrete expression. Let us analyze how this processs evolves.

Man's first thoughts are always hazy intimations that he intuitively grasps, but these ideas remain as yet undefined. It is only as he searches for the words to actualize his musings that he crystallizes these concepts into shape and form.

If this would be a mechanical process, with man carrying out step-by-step the speaking instructions he has internalized since childhood, the time-frame from thought to word would be interminable. Modern man barely has the initiative to read, much less so, the desire or capacity to do anything that makes him think.

Speech then, works a bit differently. Man expresses himself, not merely the ideas that he hopes to develop. The words he utters exist deep inside, and his native language is merely the form of expression he naturally uses.

It is for this reason that man's power of speech is the very breath of his life.

"And the Lord G-d created Adam dust from the earth, and He blew into his nostrils the breath of life, and it became within Adam a speaking spirit" (B'reishis 2, 7 - see Targum and Rashi)

Herein lies the crossroads separating Divine blessing and curse; Bil'am from Avraham Avinu.

Words can be an exposition of wisdom, articulating the inner essence of spirit, or mere tools of conversation, filling idle time with mindless chatter.

Every D'var Torah is an element of the Divine, reflecting the Heavenly word in its descent towards this finite world. While common methods of communication explicate nothing but the surface exterior, the speech of creation echoes the G-dly spark of man's

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soul, incorporating depth and breadth of varied dimensions.

The power of speech is more than discourse, more than an effective way to enhance one's relationships. It is the mark of a Tzelem Elokim, and should be utilized to express the wisdom that distinguishishes man from animal.

We can now understand why sins of the tongue are judged with such severity. Slanderous talk is akin to murder, for it destroys the human face of the talebearer. His punishment of Tzora'as is a form of death, for he has discarded all trace of the image in which he was created.

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Speech is the sign of life, while in the grave there is silence for eternity.

"The dead cannot praise G-d, nor all who descend into silence." (Tehillim 116,18)

The dead have nothing to say, much as all those who never appreciate the strength of their own words.

In a sense, life is an ever-flowing spring, a 'Ma'ayan Mayim Chaim', blessing the world with an infinite bounty. Life itself never ends, rather, it is the empty void of man's own making that brings about his demise.

Similarly, true wisdom likewise reflects this wellspring of life. CHACHAM = CHAIM B'Gimatriya. It is man's task to open this tap of Divine blesssing and benificence. His words then connect his life to the source of all existence.

While the words of Avraham reveal the word of G-d to the world, Bil'am is his polar opposite, his words fomenting evil and destruction.

"Said G-d to Israel: Know what righteousness I have done for you [Israel], for I did not come to anger during the days of the wicked Bil'am. Had I been angered, there would be no remnant of the enemies of Israel [a euphemism].....and how long is G-d's anger? A 'Regga' . And how long is a 'Regga'? As quick as you can say it." (Brachos 7a)

"And if you will ask: what would he have been able to say in a moment? The answer: Kalem! (destroy them)." (Tosafos, ad. loc.)

As opposed to the perspective of eternity exemplified by Avraham Avinu, Bil'am lives a life of each moment, waiting for the Regga that provokes G-d's wrath. 'Kalem' is the speech most appropriate for these moments, and Bil'am's world stands in direct opposition to the Torah of Klal Yisrael.

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We can readily understand that G-d has put into existence two parallel worlds; one: an endless flow of wisdom and life; the other: a silent world of death and darkness.

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Bil'am, however, reflects something more: an existence of pure evil, denying the ability of G-d and defying His word. Bil'am believes that he can force G-d's Hand and hide from His will. Cunningly, he proceeds with his dastardly plan, despite G-d's admonition.

G-d has allowed for the possibility of evil, but for good reason. It is this option that enables freedom of choice, and only this grants man a place in existence.

But evil in life has taken form, much more than mere potential, with entire domains under its actual control. This is the world that Bil'am sees at his disposal, and we are left to wonder: is there benefit to this, too?

"Amar Rebbi Yochanan: From the blessing of that wicked one, one can learn what was in his heart. He tried to say that they should not have any Battei Kenissios or Battei Midrashos - "Mah Tovu Ohaleicha Ya'akov, Mishkenoseicha Yisrael.".....Amar Rebbi Abba bar Kahana: All of them [the curses of Bil'am] subsequently reverted to curse, except for 'Battei Kenissios and Battei Midrashos', as is written: "and G-d overturned the curse to blessing...." - "curse", not "curses". (Sanhedrin 105b)

Our Sages reveal this: it is the very curse of Bil'am that is a blessing in disguise.

He tries to speak evil, but the resulting Bracha stands for all time.

Chazal have taught that Bil'am and Lavan are one and the same. The path among the vines that Bilam passes through is the very line that Lavan had sworn never to cross.

Lavan - white, is always the background, the contrast that highlights an overlying message.

G-d has a plan - the revelation of true unity, the goodness and justice of His ways. There is no point in revealing secrets to a fool, one who lacks the ability to distinguish wisdom from stupidity. Evil then, must be made real, visible and heard, if the revelation of truth is to have significance.

Here is the irony: in their haste to destroy all remnant of good, Bil'am and Lavan become the vehicle that reveals the truth they endeavored to hide.

When a tired and weary world despairs of finding the promise that Bil'am proffers, when the emptiness of his scheme is disgarded in shame, it is upon this waste that righeousness trods.

The Klalla is transformed - "and G-d overturned the curse to blessing"

From Moshe Rabbeinu we learn: Bil'am has written a book of his own. Despite himself, the truth is revealed.

The Luchos are read both backwards and forwards, inside and out. Every way you turn, the message is there: G-d and His people are One.

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We live in a world of words. Endless talk, at the flip of a switch, or the click of a button, every hour on the hour. These words dominate our lives, censoring our thoughts and controlling our values. Public opinion can be swayed for a price, and the mores of society shift with the drift of an editor's pen.

Talk fills the air, but nothing is said.

Whether it's the weather in Zimbabwe, or champion of the moment, the latest news highlights only the king of the day.

It's the words of Bil'am, his curse that threatens to overrun our world. Evrywhere we turn, his message is there: 'we can do what we wish, G-d doe

sn't care!' Unbeknownst to him, little seen or heard, his words are mere background to the timeless lessons we learn.

In the Bais Medrash, a good question merely begs a response. The more difficult the problem, the deeper the understanding when the answer is found.

The words of Bil'am may have conquered the rest, but the Bracha still echoes in the one place that's ours: "Mah Tovu Ohaleicha Ya'akov Mishkenoseicha Yisrael"










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41. PINCHAS



Parshas PinchusTHE ZEALOTRY OF PINCHAS

"....and the people began to commit adultery with the daughters of Moav. And they called the people to sacrifice to their Gods, and the people ate and bowed down to their Gods. And Yisrael joined himself to Ba'al Pe'or, and the anger of Hashem was kindled against Israel. And Hashem said to Moshe, take all the chiefs of the people and hang them up before Hashem, against the sun. And Moshe said to the judges of Yisrael, kill every one of the men who have attached themselves to Ba'al Pe'or. And one man of the B'nai Yisrael came, and brought to his brothers a Midianite, in the sight of Moshe, and in the sight of all the congregation of B'nai Yisrael, and they were weeping at the door of the Ohel Mo'ed.

And Pinchas, ben Elazar, ben Aharon HaKohen saw it, he rose up from among the congregation, and took a spear in his hand. And he went after the man of Yisrael into the tent, and stabbed both of them, the man of Yisrael, and the woman, through her belly. And the plague was stopped from the B'nai Yisrael. And those that died in the plague were twenty-four thousand.

And Hashem said to Moshe, saying. Pinchas ben Elazar ben Aharon HaKohen has turned my anger away from the B'nai Yisrael, in that he was zealous for My sake among them, and I did not consume the B'nai Yisrael in My jealousy. Therefore, say, I am giving to him my covenant of peace. And it will be his, and to his children after him, a covenant of eternal priesthood, because he was zealous for his G-d, and atoned for the B'nai Yisrael." (Bamidbar 25, 1-13)The deed of Pinchas was one of zealotry, there was no Halachic imperative to kill Zimri, the Nasi of Shevet Shimon. In fact, were Zimri to turn and defend himself by killing Pinchas, he would be acting completely within his rights.The Biblical record of this incident leaves a number of unanswered questions. If it was necessary for Zimri to be struck down, why didn't Moshe or Aharon take the initiative to do so? Secondly, how does a violent act of zealotry bring about a covenant of eternal peace?Even more importantly, how can one individual, not considered to be a leader of the nation, take it upon himself to perform an act of such consequence? Let us picture the scene. The Gedolei HaDor were present and chose not to act. Yet, Pinchas rises before them and takes the matter into his own hands. Is it not understandable that the tribe of Shimon wants to murder him on the spot? From where did Pinchas derive the courage for this individualistic display, risking his life in the process?

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Let us begin our shiur by explaining why Moshe and Aharon did not kill Zimri themselves.

"And they [Moshe and Adas Yisrael] were weeping at the door of the Ohel Mo'ed" - "The Halacha was forgotten, they all broke down in tears..." (Rashi, Bamidbar 25,6)It should be obvious that Moshe Rabbeinu doesn't forget anything. He hesitates for good reason. Although Hashem had commanded that the violators be killed, something occurs that makes punishment unworkable.Let us look at the Ramban's description of the course of events.Immediately following the kindling of G-d's anger, a plague began. Rather than the righteous being struck together with the wicked (as normally occurs at times of G-dly wrath), Hashem told Moshe to judge the sinners, and have them killed Al Pi Din. This was an act of Mishpat, Midas Hadin, but one of mercy, as well. It would prevent an even greater taking of life, the plague that would wipe out thousands more. Moshe commanded the judges to carry out the decree, and all of Israel gathered at the Ohel Mo'ed. It was after the plague had already begun that Zimri brazenly brought Kozbi bas Tzur before Moshe in an act of open rebellion. The zealotry of Pinchas assuaged G-d's wrath. His act took the place of Din, henceforth, there was no longer any need for the Mishpat of the Judges.We can now understand why Moshe Rabbeinu did not kill Zimri. This was not the time for Din.The Din of Hashem is not meant as retribution. G-d has no need to take revenge from those who violate His word. Punishment is designed to rectify wrongdoing, putting evil in its proper place. The sinner who is punished by Hashem should take the lesson to heart, examine his deeds, and correct what needs repair.Yet, there are those who ignore the threat of punishment. They pay no heed to the chastisement of Hashem. They have become so set in their ways, and so stubborn in their approach, even open reproof would not impact upon their lives. In such cases, there is no purpose to punishment. Justice would not be achieved.The tribe of Shimon approaches their leader Zimri AFTER the plague has already begun. "They are sentencing us to death and you are sitting silently!" (Sanhedrin 82a). Though witness to the wrath of Hashem, they cling obstinately to their sin. It is for this reason that Moshe cries at the door of the Mishkan. He realizes that there no longer is any basis for carrying out the Din. It wouldn't help. He cries for the Divine Name that lies in disrepair.

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Hashem directs the world in two different ways.

The superficial analysis reveals a pattern of Mishpat. In a world of good and evil, Heavenly justice ultimately prevails. The evil empires have faded to the dustbins of history. The idol worshippers of old have found the same fate as their empty gods. It is the only the integrity of the righteous that has lasting value. To the thinking person, a life of evil is simply not worth it. Goodness is its own reward.But there is a deeper pattern to G-d's direction of the world, what the Ramchal refers to as 'Hanhagas HaYichud'.So long as evil exists as an alternative, the unity of G-d remains hidden.The purpose of life cannot be achieved by punishing evil, but only by wiping it out entirely. Mishpat then, is a prepatory stage, leading the world to a more profound understanding of life.

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Olam HaZeh was created for the benefit of man. It is here that he can accomplish and achieve. Good and evil are tools that enable man to toil, and hence, merit reward. Hashem has hidden Himself, allowing for the possibility of the evil that conceals His face even further. Without this cover, man would be blinded by the force of good, losing the freedom of choice by which he earns his reward.Evil, then, and the Mishpat that keeps it in check, are functions of our temporal world. They allow a place for mortal man amidst the totality of G-d's existence. This is in contrast to the world-to-come, where G-d's unity is revealed, dominating all of reality. There, in the world of reward, man will bask in a unified peace. He will free himself from the evil that brings so much suffering, and ultimately, justice, to a struggling world.In every court of judgment, Mishpat has two sides. In the world-to-come there can be no Mishpat, for there will be no evil, only the one Truth of the One G-d.

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The world of today is devoid of Mishpat. Evil flourishes unchecked, while the faith of the righteous remains unrewarded. Where is the world headed? What does G-d want?

In the absence of Mishpat, it is G-d Himself who manages the continuation of existence. The world is certainly not being maintained on its own merit. Yet, unlike the Tohu VaVohu of creation, the world is not utter chaos. The Torah has been given and the Mitzvos of the Jewish People actualize G-d's will in the physical world. Though to the world at large the truth remains a mystery, it is the individual Tzaddik who becomes the expression of G-dly Unity.The Chiddushei Torah of the Tzaddik enables him to become a partner with G-d in the creation of a new order."....Therefore, our Sages said, all who involve themselves in Torah for its own sake are called 'Rei'a' - 'friend', it is as if he becomes a partner with the Creator, since it is he who is now maintaining the worlds with his Torah study, without which the world would revert to Tohu VaVohu......and certainly, true Chiddushei Torah that are innovated by man, there is no measure to their wonders, and their effect in the heavens. Each and every word innovated by man is kissed and crowned by Hashem, created from it is a completely new and independent world... (Nefesh HaChaim 4,11-12)In a world where truth and justice have vanished, it is the toil of individuals, not the multitudes, that rebuilds the Malchus Shamayim. As the last of the prophets foretold, regarding the period before redemption, "Then will speak those who fear G-d, one man to his friend, and G-d will listen and hear, and a Sefer Zikaron will be written before Him, to those who fear G-d, and consider His name". (Malachi 3,16)True, the Torah scholar lives in his own world. But the depths of his soul touches eternity. His is a self-contained environment where nothing is lacking. Where truth reigns and evil is exposed as fantasy. There is no need for Mishpat once the Unity of G-d has been revealed.Ironically, then, we are closer to redemption than ever before. The disappearance of justice insures that it is a deeper Hand directing the world to its destiny. In the absence of Mishpat, the concealed unity of G-d peeks out, just beneath the surface, waiting to be unmasked.The world of Torah is a universe of its own. Far from the public eye, it is the private Torah of the individual Jew, 'one man to his friend', that marks the onset of Geulah. To him, Mishpat is superfluous, for in his world, the Malchus Shamayim is evident and clear. The public may be oblivious to the truth, but the goal of Creation can be e realized by revelation granted to a limited few. It is around these 'chosen people' that our world

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revolves.4

Let us now return to our subject.

PInchas is a zealot. He kills Zimri without a trial. Without Mishpat. He sacrifices himself for the desecrated Name of G-d, merging his personal self in unified harmony with the Divine Will. It is precisely this act that renders moot the need for justice. "He was zealous for My sake....Therefore I did not consume the B'nai Yisrael in My jealousy.">From where does he draw the courage to endanger his life? How can he shoulder the responsibility for an act of such consequence?He lives in the world of Unity. His world is pure and self-contained. Evil cannot exist in a universe that lies beyond the law. "I am giving to him My covenant of peace." In the world of Pinchas there are no conflicts.We live in an age of unparalleled human suffering. More people have been killled at the hand of others during this century than the previous thousand years combined.Yet, thousands of people can lie complacently at the beach under threat of nuclear extinction. Others remain glued to their television sets while their neighbor is buried, felled by an indiscriminate disease that could easily hit home. It's not that they have become inured to suffering. It's that they just don't care. They just would rather have a good hamburger. (It's a fact that most condemned prisoners choose a good meal as their last request) "Eat and drink, for tomorrow we die" (Isaiah 22,13)How can Divine Justice possibly rectify this situation? If man has become so obstinate in his ways that he is blind to his own demise, what benefit is there to Mishpat? And, if Mishpat is not forthcoming, how is redemption to arrive?It is the zealotry of Pinchas that is destined to herald the oncoming Geulah. As our sages have taught, Pinchas and Eliyahu HaNavi are one. The same Eliyahu that announces the Messiah's arrival. He waits for individuals such as Pinchas, who will bring atonement to all mankind. Much as Klal Yisrael waited for the Kohen Gadol to emerge from the Holy of Holies, where G-d is revealed and no man can enter.Pinchas is that Kohen, destined to come forth from his world of solitude and reveal the "Bris Kehunas Olam...a covenant of eternal priesthood, because he was zealous for his G-d, and atoned for the B'nai Yisrael."The modern-day Pinchas is likewise ready to sacrifice himself at the gateway to the Kodesh HaKodashim. He gives up family, friends, and livelihood. Not because he's commanded to, or because it's just, but because in the world of Torah nothing exists but the will of Hashem.The fate of the world rests in our hands.





http://www.shemayisrael.co.il/

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PARSHAS BALAK

The prophet Bil'am goes on his way, attempting to destroy the B'nai Yisrael. Hashem gives him one last chance to turn back, sending an angel who warns him to desist.

"Va'Ya'amod Malach Hashem B'Mish'ol HaKramim, Gader Mizeh, V'Gader MiZeh" - "You cannot overpower them, for in their hands are the Luchos, written from both sides, MiZeh U'MiZeh Hem Kesuvim." (Bamidbar Rabbah 20,11)

Bil'am is told that he is doomed to failure; he cannot defeat those who hold the Luchos HaBris, the tablets of Sinai whose message was miraculously read from both sides.

What is the lesson of this particular miracle, and how do these Luchos subdue Bil'am, the prophet of the nations?

In our shiur this week, we will address these questions, demonstrating that a proper Navi must do more than speak well in public.

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The Talmud lists the authors of each book of Tanach.

"Moshe wrote his book, and Parshas Bil'am, and Iyov...." (Bava Basra 14b)

In this passage, the story of Bil'am is considered a separate book, of a different nature than the rest of the Torah. Why should that be so?

It is the prophecy of Bil'am that is different, a truth revealed in a unique way.

The Mishna contrasts the students of two men:

"Whoever has the following three traits is among the disciples of our forefather

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Avraham; and [whoever has] three different traits is among the disciples of Bil'am HaRasha...." (Avos 5,22)

Avraham, the father of our nation, represents one type of prophet, bestowing health, blessing, and prosperity on all his environs. Bil'am, on the other hand, is the source of all Klalla. It is he who is called upon to curse and destroy the descendants of Avraham.

This is the distinction between two types of messengers; Bil'am - the prophet of the nations; and the righteous Neviim of Tanach - represented by Moshe Rabbeinu. The evil eye of the wicked, or the good fortune of Divine approval.

The root of the word 'Navi' in Lashon HaKodesh is 'Niv' - produce or 'Tnuva', as in 'Niv Sfasaim' (Isaiah 57,19).

A man's speech is his produce, the development of abstract intellectual ideas into concrete expression. Let us analyze how this processs evolves.

Man's first thoughts are always hazy intimations that he intuitively grasps, but these ideas remain as yet undefined. It is only as he searches for the words to actualize his musings that he crystallizes these concepts into shape and form.

If this would be a mechanical process, with man carrying out step-by-step the speaking instructions he has internalized since childhood, the time-frame from thought to word would be interminable. Modern man barely has the initiative to read, much less so, the desire or capacity to do anything that makes him think.

Speech then, works a bit differently. Man expresses himself, not merely the ideas that he hopes to develop. The words he utters exist deep inside, and his native language is merely the form of expression he naturally uses.

It is for this reason that man's power of speech is the very breath of his life.

"And the Lord G-d created Adam dust from the earth, and He blew into his nostrils the breath of life, and it became within Adam a speaking spirit" (B'reishis 2, 7 - see Targum and Rashi)

Herein lies the crossroads separating Divine blessing and curse; Bil'am from Avraham Avinu.

Words can be an exposition of wisdom, articulating the inner essence of spirit, or mere tools of conversation, filling idle time with mindless chatter.

Every D'var Torah is an element of the Divine, reflecting the Heavenly word in its descent towards this finite world. While common methods of communication explicate nothing but the surface exterior, the speech of creation echoes the G-dly spark of man's soul, incorporating depth and breadth of varied dimensions.

The power of speech is more than discourse, more than an effective way to enhance one's relationships. It is the mark of a Tzelem Elokim, and should be utilized to express the

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wisdom that distinguishishes man from animal.

We can now understand why sins of the tongue are judged with such severity. Slanderous talk is akin to murder, for it destroys the human face of the talebearer. His punishment of Tzora'as is a form of death, for he has discarded all trace of the image in which he was created.

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Speech is the sign of life, while in the grave there is silence for eternity.

"The dead cannot praise G-d, nor all who descend into silence." (Tehillim 116,18)

The dead have nothing to say, much as all those who never appreciate the strength of their own words.

In a sense, life is an ever-flowing spring, a 'Ma'ayan Mayim Chaim', blessing the world with an infinite bounty. Life itself never ends, rather, it is the empty void of man's own making that brings about his demise.

Similarly, true wisdom likewise reflects this wellspring of life. CHACHAM = CHAIM B'Gimatriya. It is man's task to open this tap of Divine blesssing and benificence. His words then connect his life to the source of all existence.

While the words of Avraham reveal the word of G-d to the world, Bil'am is his polar opposite, his words fomenting evil and destruction.

"Said G-d to Israel: Know what righteousness I have done for you [Israel], for I did not come to anger during the days of the wicked Bil'am. Had I been angered, there would be no remnant of the enemies of Israel [a euphemism].....and how long is G-d's anger? A 'Regga' . And how long is a 'Regga'? As quick as you can say it." (Brachos 7a)

"And if you will ask: what would he have been able to say in a moment? The answer: Kalem! (destroy them)." (Tosafos, ad. loc.)

As opposed to the perspective of eternity exemplified by Avraham Avinu, Bil'am lives a life of each moment, waiting for the Regga that provokes G-d's wrath. 'Kalem' is the speech most appropriate for these moments, and Bil'am's world stands in direct opposition to the Torah of Klal Yisrael.

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We can readily understand that G-d has put into existence two parallel worlds; one: an endless flow of wisdom and life; the other: a silent world of death and darkness.

Bil'am, however, reflects something more: an existence of pure evil, denying the ability of G-d and defying His word. Bil'am believes that he can force G-d's Hand and hide from His will. Cunningly, he proceeds with his dastardly plan, despite G-d's admonition.

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G-d has allowed for the possibility of evil, but for good reason. It is this option that enables freedom of choice, and only this grants man a place in existence.

But evil in life has taken form, much more than mere potential, with entire domains under its actual control. This is the world that Bil'am sees at his disposal, and we are left to wonder: is there benefit to this, too?

"Amar Rebbi Yochanan: From the blessing of that wicked one, one can learn what was in his heart. He tried to say that they should not have any Battei Kenissios or Battei Midrashos - "Mah Tovu Ohaleicha Ya'akov, Mishkenoseicha Yisrael.".....Amar Rebbi Abba bar Kahana: All of them [the curses of Bil'am] subsequently reverted to curse, except for 'Battei Kenissios and Battei Midrashos', as is written: "and G-d overturned the curse to blessing...." - "curse", not "curses". (Sanhedrin 105b)

Our Sages reveal this: it is the very curse of Bil'am that is a blessing in disguise.

He tries to speak evil, but the resulting Bracha stands for all time.

Chazal have taught that Bil'am and Lavan are one and the same. The path among the vines that Bilam passes through is the very line that Lavan had sworn never to cross.

Lavan - white, is always the background, the contrast that highlights an overlying message.

G-d has a plan - the revelation of true unity, the goodness and justice of His ways. There is no point in revealing secrets to a fool, one who lacks the ability to distinguish wisdom from stupidity. Evil then, must be made real, visible and heard, if the revelation of truth is to have significance.

Here is the irony: in their haste to destroy all remnant of good, Bil'am and Lavan become the vehicle that reveals the truth they endeavored to hide.

When a tired and weary world despairs of finding the promise that Bil'am proffers, when the emptiness of his scheme is disgarded in shame, it is upon this waste that righeousness trods.

The Klalla is transformed - "and G-d overturned the curse to blessing"

From Moshe Rabbeinu we learn: Bil'am has written a book of his own. Despite himself, the truth is revealed.

The Luchos are read both backwards and forwards, inside and out. Every way you turn, the message is there: G-d and His people are One.

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We live in a world of words. Endless talk, at the flip of a switch, or the click of a button, every hour on the hour. These words dominate our lives, censoring our thoughts and controlling our values. Public opinion can be swayed for a price, and the mores of

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society shift with the drift of an editor's pen.

Talk fills the air, but nothing is said.

Whether it's the weather in Zimbabwe, or champion of the moment, the latest news highlights only the king of the day.

It's the words of Bil'am, his curse that threatens to overrun our world. Evrywhere we turn, his message is there: 'we can do what we wish, G-d doe

sn't care!' Unbeknownst to him, little seen or heard, his words are mere background to the timeless lessons we learn.

In the Bais Medrash, a good question merely begs a response. The more difficult the problem, the deeper the understanding when the answer is found.

The words of Bil'am may have conquered the rest, but the Bracha still echoes in the one place that's ours: "Mah Tovu Ohaleicha Ya'akov Mishkenoseicha Yisrael"










42. MATOTH

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Parshas Matos - MaseiKOL NIDREI

"VaYidaber Moshe El Roshei HaMatos L'Bnai Yisrael Laimor, Zeh HaDavar Asher Tzivah Hashem. Ish Ki Yidor Neder L'Hashem.....Lo Yachel D'varo K'Chol HaYotze MiPiv Ya'aseh"

"And Moshe spoke to the heads of the tribes, to the B'nai Yisrael saying, this is the word that Hashem commands. A man who makes a vow to Hashem....he should not profane his word, all that comes from his mouth should be fulfilled." (Bamidbar 30, 2-3)

Let us consider two questions raised by the preface to this Parsha. Unlike most Mitzvos, this subject is not introduced with a prior command of "And Hashem said to Moshe saying...", but rather, Moshe Rabbeinu on his own teaches this Mitzva to Klal Yisrael. Secondly, why does this section begin with "Zeh HaDavar Asher Tzivah Hashem", rather than the more common "Koh Amar Hashem"?

In this shiur we will address these two issues, explaining the significance of man's vows and the power of his speech.

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Let us begin our shiur by looking at the Torah's description of man's creation.

"VaYitzer Hashem Elokim Es HaAdam Afar Min HaAdama VaYipach B'Apav Nishmas Chaim, VaYehi HaAdam L'Nefesh Chaya" (B'reishis 2,7)

The Targum translates "VaYehi HaAdam L'Nefesh Chaya as "V'Havas B'Adam L'Ruach Memalella" - "And it became within man a speaking spirit". Rashi, commenting on this verse, cites the power of speech as the unique designation of a human being. Apparently, it is the ability to speak that defines the essence of man.

In ordering the species that inhabit the earth, the Kuzari places man on top of the list. Domem, Tzomeach, Chai, M'Daber. Similarly, in the first Mishna of Baba Kamma, man is defined as "Mav'eh", which means "expression" or "request". The idea is the same as above. It is with speech that man fulfills his role in creation, so much so, that no appelation more aptly describes him than 'M'Daber'.

It is through words that man expresses his inner self. Speech actualizes his potential, giving life to dormant thoughts. Without the words that are the physical expression of his

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soul, he functions no differently than a wooden log.

While human life is best described as one of speech, death is referred to as silence.

"Lo HaMeisim Yehallelu Kah, VeLo Kol Yordei Dumah" - "The deceased do not praise G-d, nor do all those who descend to the grave". (Tehillim 115,17) In the grave man is entombed in "Dumah" - "Silence". (This idea should clarify the necessity of expressing prayer through words, rather than relying on G-d to read one's thoughts, living man expresses his thoughts through speech)

Man's body is just another physical entity. He alone has the ability to revive his flesh, with the words that give meaning and direction to his life.

With this in mind, we can now understand a puzzling statement of Chazal. "B'Avon Nedarim Banim Meisim" - "For the sin of [parents' unfulfilled] vows children die" (Shabbos 32b)

The Maharal explains that man's words are his produce and offspring. For this reason, the Torah refers to a prophet as 'Navi', from the root 'Niv', produce. (as in 'Tnuvah', see Isaiah 27,6 and 57,19)

The prophet is one whose words are eternal. But the word of one who violates his vow has no lasting value. Just as his promises are empty, so too, whatever he produces withers and dies.

Elsewhere, the Maharal takes this concept one step further.

"All falsehood is not worthy of existence, falsehood causes non-existence. Specifically, it causes his children to die.....his children are true produce....and his produce must be true." (Chiddushei Aggados, Sanhedrin, pg. 206)

In this passage the Maharal ties the word of man to existence itself.

The reality of existence is defined and created by the word of G-d. "Baruch She'Amar V'Hayah HaOlam". Or, as the Mishna in Avos states, "B'Asarah Ma'amaros Nivra HaOlam". This world is the expression of G-d's will.

Speech, then, does more than distinguish man from animals. It is a function of Tzelem Elokim, uniting man with G-d in producing a world of lasting value. Words are the means by which man expresses the Heavenly concepts at the heart of creation, giving spiritual purpose to the physical world.

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"Moshe prophesized with 'Koh Amar Hashem K'Chatzos HaLaila' and the Neviim prophesized with 'Koh Amar Hashem'. In addition, more so than the Neviim, Moshe prophesized with the term 'Zeh HaDavar' " (Rashi, Bamidbar 30, 2)

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Let us analyze the difference between these two types of prophecy.

'Koh' - 'as if'. It does not express the core message, but describes a closely related concept, alluding to the intended idea in allegorical form. No man is able to grasp the essence of G-d, or the totality of His word. Though prophecy is as near as one can be to G-dly wisdom, he still must maintain the distance of "Koh'. Not exactly 'it', but close.

Moshe Rabbeinu is a prophet of a different sort. His words are Divrei Torah. He sees the Heavenly message through a crystal-clear screen, faithfully passing on G-d's directives to Klal Yisrael, losing nothing in transmission.

He has 'The Word' . "Zeh HaDavar". This is It.

There is a second distinction between Moshe and the Prophets. The words of the Neviim are 'Amar', while those of Moshe are 'Davar'. In order to understand this distinction, we must contrast 'Ma'amar' with 'Dibbur'.

Chazal refer to Dibbur as a 'Lashon Kasheh', while 'Amar' is 'Lashon Rackoh'.

Rav Hutner (Pachad Yitzchak, Pesach, 47) defines statements of 'Amar' as being 'Kovea Uvda', establishing the facts, as in the 'Asarah Ma'amaros' by which G-d created the world, revealing the work of His hand. Dibbur, on the other hand, directs and leads, as in the verse "Yadber Amim Tachteinu" - "May the nations be under our direction". The 'Aseres HaDibros' do more than reveal G-d's will. They form the basis for all of Torah and cannot be ignored.

Let us explain.

"VaYomer" is always addressed to someone. "VaYomer El.." "VaYidaber", however, does not require a recipient. Where the Torah says, for example, "Vayidaber Lo" or "VaYidaber Li", Rashi translates as "VaYidaber Alai" or "VaYidaber Alaiv". The speech refers to he or I, it does not necessarily speak to us directly.

Dibbur then, stands on its own. This is similar to the Mishkan, where the word of G-d was "MeDaber", as if speaking by itself. Dibbur does not require man's understanding or acquiescence. For this reason, the Aseres HaDibros were said as one, beyond the comprehension of man. He has no choice but to accept. Dibbur obligates and directs. It is a 'Lashon Kasheh'.

In contrast, the Asarah Ma'amaros were uttered one at a time, waiting for the righteous man to put them together, revealing the unity of creation. Ma'amar then, leaves open the possibility of misunderstanding. It tells us the truth, but it doesn't force our hand. It is 'Lashon Rackoh'.

The Maharal explains the basis of this idea.

'Ma'amar' refers to the content of speech. 'Dibbur' is speech itself.

We have explained that speech is the expression of life. True 'Dibbur' is synonymous

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with existence itself, actualizing and reflecting the Heavenly reality that defines our world.

G-d has created a world of 'Ma'amaros', leaving room for man to accomplish and achieve. Being that 'Ma'amar' merely states the facts, they can be misunderstood. It all depends on man's perception, the way he 'reads' those 'words'. The wicked man is one who looks passively at the world, adding no words to the physical facts before him. Hence, his lifeless world has no meaning, and he sees creation as rudderless and disjointed.

The righteous man 'speaks'. He looks at the world and actualizes its potential, bringing to life the 'Dibburim' that leave no room for argument. He understands the world as one unified whole, an expression of G-dly unity and truth, an adjunct of Hashem Himself. As G-d cannot be denied, so too, the man who understands the meaning of His words. Moshe Rabbeinu is the true leader of Israel, directing G-d's nation to the Promised Land, "Zeh HaDavar Asher Tzivah Hashem".

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"Man is referred to as 'Chai Midaber', not 'Chai Omer'." (Maharal, Gur Aryeh, Shmos, 20,1)

Man's words are to be an expression of hidden truths, not idle chatter or practical instruction. His word has the strength of the Torah, bestowing Divine charachter to material objects. For this reason, Lashon HaKodesh refers to all matters as 'Devarim'. Every item in creation reflects the word of Heaven.

All this is actualized by the man who makes a vow. When making a Neder, man imitates G-d, creating a new Torah prohibition, which he places on the object of his vow. For this reason, vows are valid even when prohibiting one's self from the performance of a Mitzva. His words carry strength that equals the command of Hashem. For example, one may vow never to build a Sukkah, and be bound by his word. Were man to be worthy, he would be encouraged to make frequent vows, exercising the G-dly ability to sanctify his word.

As we complete Sefer Bamidbar, the Jewish People are standing at the getaway to Eretz Yisrael. Moshe Rabbeinu has led them to the entry point of a new world, one whose potential will be realized through the efforts of man. It is at this point that he introduces the Mitzva that epitomizes man's role in creation. The Mitzva of Nedarim must be initiated by man, not G-d. Much as all of Torah SheBa'al Peh is uncovered by the word of man, so too, every vow allows man to express the Heavenly power that lies within him.

Once this is revealed, a new dawn begins. The very same Moshe who stuttered before Phaaroh suddenly becomes the master of words, with a book of his own, "Eleh HaDevarim Asher Diber Moshe El Kol Yisrael".


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MATOS - MASEI

When a man makes a vow or oath, he dare not violate his word, for this would be a violation of the Torah itself. The promise and commitment of a human being, although independently arrived at, carries the weight of Torah law.

By what power can man place a prohibition on certain objects? For example: a man determines that eating baked goods is an indulgence that leads him to sin, and vows never to enter a bakery, or eat their wares. How can he transform items that the Torah itself has permitted?

In our shiur this week, we will answer this question, explaining why a good man must be as good as his word.

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What is the difference between a Neder and a Shavua?

The Talmud explains that while Nedarim impose prohibitions on a particular object, a Shavua is an obligation that man imposes upon himself - an 'Issur Cheftza' vs. an 'Issur Gavra'.

The Ramban, quoting the Sifri, discusses this idea in a cryptic passage:

"What is the difference between Nedarim and Shavuos? - Nedarim is to vow by the life of the king, while Shavuos is as if one swears by the king himself." (Ramban, Bamidbar 30:3)

In disputing the view of Rashi, the Ramban posits that while an ordinary oath cannot impact upon Torah requirements, a Neder overrides certain Torah obligations. For example, one may vow never to build a Sukkah, or wear Tefillin, and this Neder subsequently binds him.

"....and the secret is that Shavua is a language of 'Sheva' - seven, for the 'home is built with seven hewn pillars', while a Neder is with 'Tevunah' - 'the origin of His works, preceding all His acts.' We find, therefore, that a Neder can take effect even upon a Mitzva, as well as common matters...." (Ramban, ibid.)

Seven is always synonymous with the natural cycle, and the oath of man relates to the revealed world, one created in seven days. In that world, Hashem has revealed right and wrong, and the individual preference of one particular person cannot supersede G-d's command.

A Neder, however, reflects a deeper dimension, where man has the ability to relate to G-d in his own unique way, notwithstanding the Torah given to all of Israel. On this level, each person has his own contribution to make in the realization of the Divine plan, and man sanctifies the object of his Nedarim with his own word.

Let us explain.

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Man's word is more than a means of communication. It is the expression of an inner self, the vehicle by which his true identity emerges to the surface.

The average individual says much, but does little, and his words are often empty pledges, uttered only to assuage the demands of his conscience. Once the promise is made, he can now safely ignore his commitments, rationalizing that he has already given his word. He will never admit that subconsciously, his promise has no substance or staying power.

This is "Nidrei Reshaim" (Nedarim 9a) - a promise that will never come to fruition.

From the Torah's perspective, this is the sign of a wicked man, one who distances himself from G-d, whose own sign and seal is Emes - absolute truth. In contrast, the righteous man speaks little but does a lot, for he never takes himself lightly. He

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understands that his words express his essence, and he hopes to attach himself to the eternally unchanging Rock of Ages, imitating His ways.

For this reason, a vow can be revoked only in special circumstances, such as evidence that the promise undertaken was subject to another's authority, or was otherwise unreflective of one's personal will. In both these cases, this pledge cannot be binding, for it lacks the total commitment of unyielding truth that is the hallmark of a valid Neder.

The perfect dedication of a Neder matches G-d's immutable word, and hence every vow has a status similar to Torah law. While an ordinary Shavua obligates man only to the extent that his words do not conflict with the Torah, a Neder takes this concept one step further, granting independent authority and a heavenly imprimatur to man's verbal expressions.

"What is the difference between Nedarim and Shavuos? - Nedarim is to vow by the life of the king, while Shavuos is as if one swears by the king himself."

The 'king himself' is a reference to the body of the king, his physical presence. A Shavua - related to 'Sheva' - reflects the seven stages of creation, the means by which G-d the King finds expression in the revealed world. Therefore, a Shavua is an 'Issur Gavra' - an obligation imposed upon man, who is committed to act accordingly.

The laws of the Torah are likewise a revelation of G-d's will, giving direction to mortal man, and defining the proper path, while prohibiting the forbidden fruit. A Shavua does not go beyond this boundary, for it is part of G-d's revealed world, the body of the king. This is the man who succeeds in aligning himself with the truth of His word, both good and evil, truth and falsehood, and he plays his part in faithfully carrying out the king's command.

A Neder is someting more.

The Neder is the 'life of the king' - the inner spirit of man. As opposed to the body of the king, which is an allusion to the physical actions in the world of creation, a Neder touches a different dimension, one that lies above our own. Chazal explain that the word Neder refers to 'Nun Dar' - a place where the presence of G-d unites as one with creation. This is the fiftieth gate which is concealed and unknown, the origin of all life.

In simpler terms: the Neder is a function of man's spirit and intellect, and it is on this level that man has the ability to sanctify every object in creation. As opposed to a Shavua, a Neder is an 'Issur Cheftza' - and man's vow has the capability of transforming simple objects into Hekdesh.

Kedushah is brought to earth when man unifies his physical being with his inner spirit. The material world - in and of itself - possesses no sanctity, but becomes elevated only when man infuses his deeds with the proper intent and inspiration. This is the unique capability of Nedarim - the possibility of granting the status of Torah to even the mundane objects of our own world.

As opposed to a Shavua, which merely insures that man will behave as he must, every

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Neder is an expression of man at his best - reflecting the height of his power - a Tzelem Elokim whose words equate with those of his Creator.

The goal and purpose of creation is the ultimate unification of G-d and His world, where the singularity of One G-d is paralleled with the perfect symmetry of a world that matches this total unity, faithfully expressing His will.

The will of G-d is the 'life of the king', and when this will becomes manifest in the world, the entire existence acquires life, purpose, and direction. This is the trait of Malchus - and the man who successfully translates his thought and pledge into actions, forever consistent in word and deed, becomes a full partner in revealing the eternal kingdom, with every object of his expression a vehicle of sanctity - a 'Cheftza' of Kedushah.

While the Mitzvos of the Torah relate to the physical world, providing a path that defines both right, wrong, and every alternative in between, the Neder is an element of a world of perfect unity, where G-d's will is the only reality. Hence, the Neder is effective even when conflicting with the Torah itself, for in the world of G-d there can be no conflict.

This is a world where the intent of G-d is destined to be revealed, for whatever G-d says will be - "Hu Amar - VaYehi - He said - and it came to be" (morning prayers)

The man who learns this lesson well appreciates the value of his speech and the significance of his promise, and he strives to validate his life with the word of G-d that echoes for eternity.

"....Zeh HaDavar Asher Tzivah Hashem......Ish Ki Yidor Neder LaHashem...K'Chol Asher Yotze MiPiv Ya'aseh." (BaMidbar 30:2-3)












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PARSHAS MATTOS - MA'ASEI

The shiur this week has been dedicated once again by Dennis and Robin Berman of Potomac, Maryland in memory of Robin's parents, Sara bat Yehuda v Malka and Nachum ben Yisrael v Sara. May the Torah learning be in their zchut. Thank you very much!

"And Hashem spoke to Moshe, saying: Take the revenge of the B'nai Yisrael from the Midianites, after which, you will be gathered in to your nation."

"And Moshe spoke to the nation, saying: bring forth from yourselves men for the army, who will come upon Midian, to give the revenge of G-d upon Midian." (Bamidbar 31,1-3)

Does G-d need vengeance?

Revenge is retribution, taking payment for damage done. G-d cannot be harmed, nor can His will be stymied, so what can be achieved by reprisal on His behalf?

In our shiur this week we will answer this question, demonstrating why the world waits

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anxiously for G-d's revenge.

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Why is revenge so sweet? Why is it so difficult to refrain from the opportunity to cause an enemy harm?

The Torah describes the obligation to exact revenge from a murderer, one whose act was intentional and premeditated.

"And do not flatter the land that you are in, for blood flatters the land, and the earth will not atone for the blood that was spilled in it, except with the blood of the murderer." (Bamidbar 35, 33)

How can land be flattered?

"The wicked murderers flatter the earth, giving it something to swallow....Giving something undeserved, in order that the recipient, in turn, gives you something as well, is flattery. And so too, the earth flatters the wicked, giving produce and all their needs, which come forth from the earth, and also a place to live, and build themselves, although the wicked do not deserve any of this." (Kli Yakar, ad. loc.)

Flattery means providing a benefit that is disproportionate to the recipient's merits. This behavior is inappropriate and unjustified, for reward should be in direct corellation with one's deeds.

The earth, and all of Olam HaZeh, are responsible for reflecting the will of G-d in the physical dimension of this world. By sustaining the wicked, life's true aim is distorted, and evildoers are given an undeserved place in existence.

How can one man kill another?

Man naturally sees himself as the center of existence, relating to the world around him as a tool for his own advancement. There is truth to this perspective, for each man is a world unto itself, relating to G-d from an inner dimension that only he shares. But, though helpful at times, this attitude can also inflate man's view of his own place in life, and he sometimes forgets that he is merely part of greater mankind.

At its heart, the essence of murder is the sense that the victim's very existence is subject to his oppressor's discretion. A killer views all of life as his private domain, traveling across G-d's land as if were his own.

For this, the earth must take revenge.

Man has no right to destroy another. It cannot be.

Man can flatter the earth for only so long. Ultimately, the earth must right itself, expressing the unity that defines its existence. While those who stoop to flattery create an imaginary, self-centered dimension, life is destined to reveal the G-d of Heaven and

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Earth, sanctifying His name.

True revenge rights a wrong and makes it whole. A persecuted man senses a deficiency in his very existence, hence the need to rectify the injustice. Revenge is sweet for it repairs the damage to one's self, restoring the pride and self-esteem of a healthy human being.

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G-d remains forever whole, and nothing can truly sully His name.

The need for Divine revenge is not self-imposed, for no damage has been done. Rather, it is only man that senses a void, an absence of G-d's presence. It is for this reason that the Torah refers to Divine vengeance as an expression of G-d's benificence, not judgment; Chesed, and not Din. His revenge is a gift to man, an opportunity to witness Divine glory, but in actuality, G-d remains forever whole.

This explains why G-d refers to the retribution taken from Midian as "revenge of the B'nai Yisrael", while Moshe Rabbeinu transmits this command to Klal Yisrael as "the revenge of G-d." It is man, with his limited perspective, who feels the need for Divine justice, for in G-d's world, justice is always served.

We can now understand why the Torah prohibits man from any form of revenge, even to the extent of holding a grudge. The man who relates to G-d sees no need for animosity, and harbors no ill will. No harm ever truly befalls him, and no one can do him wrong. He lives in G-d's world, a world of love, kindness, and justice.

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We have seen that the spilling of blood is the catalyst for Divine vengeance. The physical world will not rest until justice is served and murderers are shown their place.

The Talmud describes a scene of true bloodshed.

"Titus HaRasha was blasphemous and disgraceful towards Heaven. What did he do? He took a Zonah into the Kodesh HaKodashim, spread a Sefer Torah and committed an Aveirah upon it. He then took a sword and sliced the Paroches. A miracle occurred, and blood bubbled forth, and he thought that he had killed G-d." (Gittin 56b)

Titus was no fool, he understood that man cannot murder G-d. Yet, he felt certain that he had done irreparable damage to G-d's name, desecrating His holiest site. This, he felt, is the ultimate Chilul HaShem, and the blood bursting from the Paroches seemingly vindicates this belief.

The word 'Chilul' is related to 'Chalal' - a corpse, for a desecration of G-d's presence drains life of its vitality.

As the Pasuk states, it is the spilling of this blood that activates Divine vengeance.

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Rav Chaim Volozhiner explains that Titus did not have the strength to destroy the Holy Temple. He attacked a mere shell, a facade whose life-force had been siphoned by the sins of the Jewish people. Klal Yisrael is the true Temple, the inner life of true sanctity that the physical Bais HaMikdash reflects. With this holiness gone from their hearts and minds, Titus burns down an empty structure.

It is Klal Yisrael who is obliged to sanctify G-d's name, expressing the sanctity and holiness of the Bais HaMikdash in their daily lives. If they are remiss in their responsibility, the resulting Chilul Hashem spills the blood of existence upon the earth.

And the earth cries out for revenge.

Our generation has been witness to a recurring tragedy of unique proportion. Hundreds of suicidal murderers, sent in the name of the G-d of Abraham, dedicated to the cold-blooded murder of any Jew they can find.

From where did this begin? How can the G-d of Abraham be used against his own children?

It is the Divine Name that cries for revenge, waiting for the revelation that we were destined to uncover. This can happen two ways: we can either do it ourselves, or have it imposed. One thing is certain, though: ".... and the earth will not atone for the blood that was spilled in it, except with the blood of the murderer." (Bamidbar 35, 33)

When we express the same devotion as our enemies, sacrificing our hearts and sanctifying our lives for the sake of G-d's name, we will merit to see the fulfillment of G-d's promise to His land and His nation:

"Let the nations praise His people, for He has avenged the blood of His servants, and vengeance was repaid to His enemies, and He atones for His land and His people" (Devarim 32, 33)







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43. MA’ASEI

44. DEBARIM



Parshas DevarimTISHA B'AV

"All those who mourn for Yerushalayim merit to see it in its joy" (Ta'anis 30b)

"Joy will arrive on none other than Tisha B'Av. Because they established it as a day of mourning, Hashem is destined to make it a Yom Tov." (Pesikta Rabbasi 29)

"The Churban of the Bais HaMikdash is the cause for its reconstruction" (Maharal, Netzach Yisrael, Ch. 26)

These statements express a common theme: The destruction of the Temple, and the mourning over its loss, plant the seeds of redemption.

In our shiur we will explain this concept, demonstrating why human suffering is a necessary by-product of life in this world.

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Chapter 49 in Isaiah describes the ingathering of the exiles in Messianic times.

"Thus says Hashem, At a time of acceptance I have answered you, and on a day of salvation I have helped you...Say to the prisoners, go free, and to those in darkness, be revealed...They shall not hunger nor thirst...These that come from far, and these that come from the north and from the west...Sing, heavens, and rejoice, earth, break forth into singing, mountains, for Hashem will comfort His people and show mercy to the

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afflicted.

These verses are followed by a very puzzling passage.

"And Tzion says, Hashem has forsaken me, my Lord has forgotten me."

"Can a woman forget her child? Can she not have compassion on the son of her womb?"

"Even if these would forget, but I will not forget you......"

"Lift your eyes around you and see all those who have gathered, coming to you."

Tzion bewails its fate, abandoned and forgotten. Hashem comforts her, assuring her that her time will come. Our Sages question: How is it that the complaint of Tzion is voiced in this chapter, that of the Messiah and the gathering of far-flung exiles. Why does Tzion still cry after redemption has arrived?

"But since Tzion sees the incoming of the exiles, and all of Israel, and the heavens and earth rejoicing, and she is not remembered, therefore she says....'Hashem has forsaken me, my Lord has forgotten me'.

"Is there a Kallah without a Chupah? 'Lift your eyes around you and see...' " (Yalkut Shimoni 169)

This chapter then, is referring to a period where the Jewish People have returned to Eretz Yisrael, yet Tzion still feels ignored. Though surrounded by her children, she remains forlorn. "Who bore these for me, I am in sorrow and alone", not recognizing those who have rebuilt Jerusalem as her own descendants.

Although the land of Israel may be physically redeemed, the spiritual element referred to as Tzion remains hidden.

What is the place of Tzion in the world of the spirit?

Tzion lies at the center of existence.

"After the Aron was removed, a rock was there [in the Kodesh HaKodashim], from the days of the earliest prophets, it was called 'Shesiyah'...

"[It was called Shesiyah] because upon it the world is based....as the opinion which holds that from Tzion the world was created. (Yoma 53-54)

Hashem comforts the grieving Tzion, "Lift your eyes around you, and see all those who have gathered, coming to you".

Everything in life revolves around Tzion, attracted to the spiritual essence that G-d's land reveals. Though this spiritual basis of life may be concealed, Hashem declares Tzion to be the underlying goal of all that occurs. "Even if these would forget, but I will not forget you". As the purpose of all existence, while everything else is trivial, Tzion remains

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eternal.

There is a purpose and theme that unites all of creation. Just as the center of a sphere, which is the common point unifiying every extremity on its surface, so too, Tzion, is the 'Tachlis' that all of life aspires to.

The word 'Tzion' is best defined as 'distinct', 'marked', as in 'Tziun' or 'Mitzuyan'. When we say, therefore, that all of life is based upon Tzion, we mean that every item in existence comes to project a particular idea. If Tzion is the goal of all creation, every item in life makes a distinct statement. Life itself is a vehicle of expression, hinting to the spiritual redemption that Tzion reveals.

To summarize: Every element in creation, including suffering and Churban, has a part in the revelation of G-d's ultimate design, the redemption of mankind from spiritual exile, "U'Va L'Tzion Goel".

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Why do we feel no pain for the destruction of the Bais HaMikdash?

The answer is obvious.

The world in which we live has no place for Kedusha. We feel no grief because we haven't lost anything.

We suffer not at all for the loss of a Temple that unified heaven and earth. It has no place in our world, the here and now of Olam HaZeh.

Unlike the world of Tzion, revolving around a central core of existence, we have lost the ability to tie one element to another. Every item or event expresses only itself, devoid of purpose or design. Nothing on earth alludes to heaven. Nothing is 'Mitzuyan'.

Perhaps it is for this reason that we have lost the Techeles, the spark of blue that reminded one of the sea, the sky, the Heavenly throne. There is no power on earth to wake us from our stupor and remind us of Heaven.

Except death and destruction.

Let us explain.

The world of the Bais HaMikdash was one that instilled fear and awe in all its inhabitants. "Nora Elokim MiMikdashecha" (Tehillim 76,8) After the destruction of the Temple, Yirmiyah discontinued the mention of Midas Nora in the daily prayers. "Gentiles are dancing in the Heichal, where is His awe?" (Yoma 69b) The prophets understood that with the loss of the Temple, the source of Yiras Shamayim disappears from the earth.

It was the Anshei Kneses HaGedolah, the bearers of Torah SheBa'al Peh, who restored the crown to its glory. They reveal the hidden truth. As any good student of their Talmud

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can attest, nothing is as it seems. Fear still remains, only it is underneath the surface.

"Aderabah....Eilu Hain Norasaiv, Ilmalei Morao Shel HaKadosh Baruch Hu, Haich Umah Achas Yecholah L'Hiskaiyaim Bein HaUmos"

"On the contrary, this is His Awe, if not for the fear of Hashem, how can one people still exist among the nations" (Yoma 69b)

Let us take a closer look at this important passage.

The Anshei Kneses Hagedolah are teaching us this: The life of the Jewish People depends upon the presence of the Bais HaMikdash, the source of all fear and awe. In its absence, our existence is quite precarious, with nothing but the fear of G-d to guarantee our continuity. When Yiras Shamayim disappears, it becomes transposed as fear of the nations. Life without fear, or in other words, a complacent life of normality, is impossible. The modern-day attempt to forget that we are a lamb in a pack of seventy wolves brings in its wake the unfortunate reminders that we are sustained by fear alone. If we fail to take this lesson to heart, trembling before G-d on our own, the nations of the world will drive the point home.

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Why do we not have Yiras Shamayim?

A person is afraid when he senses danger. To fear G-d is to live in the realm of His presence. But we are conscious of nothing outside our physical selves. We are citizens of this world, having lost the Bais HaMikdash that connected Heaven and earth. We are left with the one fear that delineates our existence, the constant fear for our lives imposed by our enemies.

Let us now return to the words with which we began.

"The Churban of the Bais HaMikdash is the cause for its reconstruction"

What is the meaning of Churban?

True Churban is total destruction of the world we occupy. Life is insufferable in a world that has been destroyed.

It is precisely when life is unbearable that Klal Yisrael rediscovers the place of their existence.

It is the suffering and agony of exile that leads Klal Yisrael to despair. In the depths of despair, Klal Yisrael loses all hope of a normal existence. The failure of their efforts forces them to recognize the futility of a physical security assured by natural means. The oppression of the nations drives them back to the G-d of their fathers, their only hope for survival. They yearn for His proximity, and to worship Him once again. It is this connection to the heavens that brings us back full circle, to the Temple of Har Tzion

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upon which all of life stands.

"All those who mourn for Yerushalayim merit to see it in its joy"

"This is as our Sages said, (Kesuvos 5a) 'The deeds of the righteous are greater than the creation of heaven and earth. About the creation it is written, 'My [left] Hand founded the earth and My Right Hand developed the heavens', yet, regarding the deeds of the righteous it is written, 'The Temple of G-d has been perfected by your hands'. " [heaven and earth are created with one hand, while the righteous use two hands to erect the Holy Temple]

"They begin with 'the deeds of the righteous' and conclude with proof from the building of the Temple, because so it is, truthfully. The righteous, through the deeds that find favor with G-d, they, themselves, are the actual Mikdash Hashem." (Nefesh HaChaim 1,4)

Everything on earth has its parallel in heaven. Man is the Bais HaMikdash and his heart is the Kodesh HaKodashim. He sacrifices his own self-interest in devotion to the will of Hashem. He may be breaking himself, but in the process, he becomes the centerpiece of a whole new world.

He is 'Mitzuyan'. Every move is 'Mitzayen' the world above.

He rejoices with the rebuilding of Tzion, the Temple that he has revealed.











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45. VAETHCHANAN



PARSHAS V'ESCHANAN"And lest you lift your eyes towards the heavens, and you will see the sun, and the moon, and the stars, all the heavenly hosts, and you will stray, and you will bow to them, and worship those [sun, moon, etc.] that G-d divided to the nations below the heavens." (Devarim 4,19)

This verse warns the B'nai Yisrael not to direct their eyes towards the heavens, lest they be swayed by the forces of nature, abandoning Hashem, and substituting His sevants as the focus of their prayers.

The Haftorah of this week seems to end with precisely the opposite message.

"Se'u Marom Eineichem U'R'eu Mi Bara Eleh" - "Lift your eyes towards the heavens, and see, who created these, numbering each of the hosts, assigning each a name.... (Isaiah 40, 26)

Here, man is encouraged to contemplate the grandeur of nature, assured that doing so will fill him with wonder and awe for the works of the Creator.

In our shiur we will try to resolve this contradiction, explaining the proper relationship of the Jewish People with the world of nature.

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The Pasuk describes the sun and stars as the 'Chelek' of the nations. "V'Nidachta V'Hishtachavisa Lahem VaAvadetam Asher Chalak Hashem Elokeicha Osam L'Chol HaAmim Tachas Kol HaShamayim". Rashi, commenting on the words, 'Chalak.. L'Chol HaAmim', says, "L'Ha'ir Lahem'- 'to illuminate for them'.

This comment of Rashi requires an explanation. The sun and stars light up the entire world, do they not belong to the B'nai Yisrael as well?

The Maharal explains. The sun and stars are allusions to the natural world. Hashem created the forces of nature and gave them to the nations as their portion in creation. Though the B'nai Yisrael also derive benefit from the stars, they are not the direct beneficiaries. The good that they receive is a secondary by-product of the world given to

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the nations.

The Jewish People are citizens of another world, "V'Eschem Lakach Hashem VaYotzi Eschem MiKur HaBarzel, MiMitzraim, Lihyos Lo LaAm, Nachala KaYom HaZeh" (Devarim 4,20). As opposed to the nations, the B'nai Yisrael were removed from the physical world of Egypt. They do not need the sun for light, "V'Hayah Lahem Hashem L'Ohr Olam" (Isaiah 60,19). They benefit from G-d directly, without any natural intermediaries.

Rashi alludes to this idea in Sefer B'reishis. The Torah delineates the benefits of the stars created on the fourth day. "L'Havdil Bein HaYom U'Vein HaLayla" - "To separate between day and night". "V'Hayu L'Osos U'L'Moadim U'L'Yamim V'Shanim" - "As celestial signs, for the holidays, for a day, and calendar year". Only afterwards, as an aside, is mentioned the ancillary benefit of "V'Hayu L'M'Oros B'Rakia HaShamayim L'Ha'ir Al Ha'Aretz". Rashi comments, "V'Od Zos" -"And this too". The light brought to the world by the sun is not its primary role. The natural world is not the purpose of creation, but could only be of service to those who would use it for spiritual good. The Tzaddik has all the light he needs, the Ohr HaGanuz, created on the first day.

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The Shulchan Aruch prohibits one from entering a business partnership with Gentiles, "perhaps he [the non-Jew] will be obligated to make an oath [to his God], and you will violate 'Lo Yishama Al Picha' [not to precipitate the mention of Avoda Zara]". The Rama permits such dealings in modern times, "since the non-Jews of today don't swear in the name of Avoda Zara. Even if they do mention Avoda Zara, their intent is the Creator of Heaven and Earth, but they are 'Mishatef' [collaborate] G-d with something else. For this, there is no violation of 'Lifnei Iver', since non-Jews are not prohibited from 'Shituf'. (Orach Chaim,156)

The prohibition against idolatry is one of the seven Noachide laws incumbent upon all human beings. Yet, 'Shituf', which would be considered Avoda Zara for a Jew, is permitted for Gentiles. Analysis of this double standard will grant understanding of the inherent differences between Jew and non-Jew, and the distinct way they each relate to the world around them.

The primary goal of creation is the revelation of G-d's unity. It is this Mitzva that we fulfill daily with the recitation of K'rias Shema.

Let us try to understand what we say each day.

"Shema Yisrael Hashem Elokeinu Hashem Echad"

We mention two different names of G-d. Hashem, the 'Yud' 'Hey 'Vuv' Hey', is referred to as the 'Shem HaEtzem', the ineffable name uttered only by the Kohen Gadol in the Kodesh HaKodashim. Hashem is 'Hayah, Hoveh, V'Yihyeh', He encompasses all. 'Elokeinu', in contrast, is G-d as Our Lord, master of our destiny, in control of all life. The proper Kavanah for recitation of this Name is 'Adon HaKol'. This is 'Adnus',

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Hashem manifests Himself as King of the world.

We read the Shem Hashem as 'Ad-nai', the written name being unknown to modern man.

A well-known Talmudic passage explains why.

"BaYom HaHu Yihyeh Hashem Echad U'Shmo Echad" - However, today He is not One?! Said Rebbi Acha bar Chanina, 'This world is not as the world-to-come. In this world, for good tidings one says, 'Boruch HaTov V'HaMeitiv, and for bad tidings he says, 'Boruch Dayan Emes'. In the world-to-come, all will be 'HaTov V'HaMeitiv'.

'And His Name will be One' - What is One? However, today His Name is not One?! Said Rebbi Nachman bar Yitzchak, 'This world is not as the world-to-come. In this world, it is written as Yud, Hey, and read with Aleph, Daled. In the world-to-come, it will be all one, read with Yud, Hey, and written with Yud, Hey." (Pesachim 50a)

Man can recognize himself without a name. A name is merely a designation enabling others to relate to him. Similarly, the names of Hashem do not define His essence. They are the method by which He relates to the world.

The true name of G-d is unknowable in this world.

In order to enable the existence of an 'other', it was necessary for Hashem to conceal Himself, lest his Unity overpower all else. In our world, therefore, evil appears as an independent entity. It is allowed for as a concealment of G-d's will. It enables us to discern truth from falsehood. Hence, we make the blessing accepting evil for what it is.

Ultimately, it will be revealed that even suffering was for the best. It served the absolute good, the will of Hashem.

Someday soon, the truth will be told. Other than the will of G-d, nothing truly exists.

G-d's name, then, is not read as it is written.

Our Sages refer to Creation as a 'Sefer'. Unlike speech, the written word remains silent without an active reader. The world was not created to be a closed book. Truly, from every corner, the world expresses the Unity of the One G-d. But, this Unity quietly hides beneath the evil that cloaks G-d's plan. In the meantime, G-d waits for man to learn how to read.

We can only speak of what we know of. In our world we fail to see the essence of G-d's will. We know only 'Ad-nai', to subjugate ourselves before His dominant control. By subsuming our will to His, we too, can achieve a limited unity. 'Ad-nai' is also one of His Names, reflecting His essence into our lives. We can harness the forces of nature to His service, unifying creation towards one goal. This is our K'rias Shma. 'Hashem' - 'Hu Elokeinu'. Though the essence is hidden, our words spread the yoke of Heaven throughout the world.

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We have explained that the essence of G-d is one. He is unknowable in this world, for were His Unity to be revealed, all existence would be swallowed within. The G-dly Name that we utter is only part of the truth, a function of our mortal state of being.

The test of man is how he relates to this temporal existence.

v Let us explain.

We have stated that the physical world exists only as a relative truth. Its existence is a transient by-product of G-d's concealment. The man who identifies himself with material objects loses touch with the reality of eternal life.

Here we are faced with a problem.

There are two sides to every human being; his inner self, and his connection to the reality beyond. Each of man's deepest thoughts contain these two elements. For example: 1) 'I' am 2)'walking', 'eating', 'talking', etc. How then is he not to identify with his surroundings?

It is at this point that the difference between Jew and non-Jew becomes clear.

Upon hearing of a tragedy, the initial response of most people is to inquire about the pertinent details. How did it happen? Was he sick? Whose fault was it?

This is because people feel threatened when confronted with evidence of their own mortality. Putting every horror in a measured cubicle of cause and effect gives man the security of understanding, the illusion that he is in control.

The man who fears G-d, however, has no need to conquer the world. He has long since learned that many things in life are beyond his grasp. He relates to a G-d whose Name he doesn't know. He has negated his will before that of Hashem, and has no difficulty subjecting the tools of nature in his quest for truth.

The non-Jewish world is that of the sun, moon and stars. They HAVE conquered the world. They are 'Mishatef' the unknowable G-d with things they can see, touch, and understand.

But it's not true. To the Jew, 'Shituf' is Avoda Zara, for his world is above the heavens.

True existence is the world of the One G-d. The heavens can be utilized in His cause, by the man who has risen above them. Now, he looks to the stars and understands what they say. Unfooled by the bright sunlight, he knows that the stars are mere creations, "Se'u Marom Eineichem U'reu Mi Bara Eleh". Chazal explain that the righteous man is he who lifts his eyes towards heaven and recognizes that 'Mi' created 'Eleh'. Connecting 'Mi' and 'Eleh' reveals 'Elokim'. Or, in other words, 'Shma Yisrael', - 'Listen, Israel', 'Hashem Elokeinu'. The G-d of Unity is revealed as our Lord and Master, the controller behind all forces of nature.

In contrast, the man who sees the stars as part of his world is destined to worship them. It

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is to them that he ties his life. He is blinded by the sun which hides the word of G-d.

"Va'YiDaber Hashem Aleichem MiToch HaEish, Kol Devarim Atem Shom'im, U'Temunah Einchem Ro'im, Zulasi Kol" (Devarim 4,12)

Here lies the difference.

The man who hears the word of G-d sees no pictures. He has no need to read the Sefer of Creation. He understands that looking to the stars may provide physical sustenance, but still, he looks away. He recognizes something deeper. The still, silent voice of G-d cannot be discerned among the cacaphony of the natural world.

Unlike the written word, the spoken word of G-d waits not for man's translation. As at Har Sinai, all creation stands as one, unified in silence when He delivers His Word.

As we read in our Haftorah, "V'Niglah Kavod Hashem, U'R'eu Kol Basar Yachdaiv Ki Pi Hashem Diber".

"V'Hayah Bayom HaHu, Yihyeh Hashem Echad, U'Shmo Echad"










46. EKEV

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PARSHAS EKEVTHE 'BIG' IMPACT OF 'SMALL' DEEDS

"V'Hayah Ekev Tishme'un Es HaMishpatim HaEleh U'Shmartem Va'Asisem Osam V'Shamar Hashem Elokeicha Lecha Es HaBris V'Es HaChesed Asher Nishba La'Avoseicha" (Devarim 7,12)

"V'Hayah Ekev Tishme'un" - "If the light Mitzvos (Kalos), that one tramples upon with his heel, you will listen to..." (Rashi, ad. loc.)

Rather than the simple meaning of 'Ekev' - 'as a result of', Rashi cites the Drasha of the Midrash, which interprets the alternative reading of "Ekev' - 'heel'.

The Maharal asks: How is that Mishpatim can be referred to as 'light' Mitzvos?

His answer will be the basis of our shiur.

"Every Mitzva contains numerous details. Even Shabbos, the most 'Chomur' of the commandments, has many precise details that are 'Kalos'." (Gur Aryeh)

The Meshech Chachmah, also commenting on the Drasha cited by Rashi, points out the discrepancy between our Pasuk and the end of V'Eschanan, where both Chukim and Mishpatim are mentioned.

He explains that the Torah is addressing people of elevated stature, to whom even the Chukim have the status of Mishpatim. That is to say, they understand the basis of the Chukim. Their observance of the Chukim is as natural to them as the Mishpatim, those Mitzvos which man has no difficulty in relating to.

The Midrash cites another idea alluded to by this verse.

"Said David before G-d: "Gam Avdecha Nizhar Bahem, B'Shamram Ekev Rav" "Mah Rav Tuvecha [Asher Tzofanta L'Reacha], this is the reward for 'Mitzvos Kalos'.

Here, our Sages combine the two meanings of 'Ekev', teaching us that the great rewards promised to the B'nai Yisrael come 'Ekev' - 'in the wake of' the light mitzvos that one normally tramples over.

In this shiur we will explain these ideas, demonstrating why small deeds are the greatest

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indication of man's true charachter.

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Chazal describe the similar process by which both Moshe Rabbeinu and David HaMelech were chosen as leaders of Klal Yisrael. After proving themselves as tender and caring shepherds, Hashem says, "since he knows how to care for sheep, let him come and graze My flock". (Shmos Rabbah, 2,2)

Every Jew strives to reach the heights in his religious observance. This yearning is mandatory, as Chazal state, "Every person is obligated to say, 'When will my deeds reach those of my forefathers'. " (Tana D'be Eliyahu 25)

As a result, in man's haste to perform acts of great consequence, he tends to ignore minor details that he views as inconsequential to his lofty goal. Many people have built impressive Jewish institutions, aiming to save the world, only to ignore each particular individual.

This is not the way of Torah.

"And the earth produced vegetation, plants whose seed reproduces according to their species" - "Although the expression 'L'Mineihu' [according to their species] was not mentioned in the command given to vegetation, they heard that the trees were so commanded and they applied the principle of 'Kal V'Chomer' to themselves" (Rashi, B'reishis 1,12)

"If the trees [which always reproduce 'according to their species and] do not intermingle, were nevertheless commanded by Hashem to reproduce 'according to their species', we [who reproduce indiscriminately] must certainly {do so]." (Chulin 60a)

The Alter of Slabodka asks: The vegetation had before them the fulfillment of a G-dly task, to actualize G-d's command of creation, how is it that in place of zealously carrying out their mandate they concern themselves with the peripheral functions of order and beauty?

"We learn that every creature must take precise care when fulfilling G-d's command that everything is done perfectly, with nothing defective or out of place."

"Now, if vegetation, or wildlife, who have no knowledge or understanding, and are not commanded so, perform thusly, all the more so, a human being, who has been graced with G-dly intellect, with wisdom and understanding, how very careful he should be, even when performing lofty Mitzvos - that no aspect of Seder Olam be defective, as trivial as the matter may appear to be" (Ohr HaTzafun, pg.61)

Why is this so?

Attention to detail reveals much about one's outlook towards his task. One who views the Mitzvos as a burden, will do only the bare necessity, unloading his obligation with a sloppy and minimalist performance. In contrast, the man who sees Mitzvos as an

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opportunity to fulfill G-d's will, strives to execute with alacrity every detail of G-d's precious command. He hopes to find favor in His eyes, constantly searching for new subtleties that enhance his performance. As the vegetation of creation, he looks beyond mere fulfillment of G-d's command. He yearns to please G-d, not to appease Him.

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"They [the Romans] brought Rebbi Chanina ben Tradyon before them.

'Why have you involved yourself with Torah?'

'As Hashem, my G-d, has commanded me'

Immediately, it was decreed, that he be burned to death, his wife be executed, and his daughter forced into a den of prostitution, because he had uttered the [ineffable] Name of G-d.....Why did he do that?...He was doing it for teaching purposes [in which case it is permissible]...If so, why was he punished? Because he uttered G-d's name publicly. And his wife...because she didn't protest...and his daughter, as R. Yochanan said: Once, his daughter was walking before the noblemen of Rome. They said, 'How pleasantly does this young girl walk!' Immediately, she took even greater care with her steps.

This is as R. Shimon b. Lakish said: What is meant by the verse 'Avon Akeivai Yesubeini' - 'the sin of my heel surrounds me'? Sins that man tramples upon in this world, surround him on the day of judgment." (Avoda Zara 17b-18a)

This incident parallels our above discussion of reward, from the opposite perspective. The punishment for incidental and seemingly trivial misdeeds far exceeds what we would imagine. Why?

The Rambam (Moreh Nevuchim 3,18) explains that reward and punishment are not based upon the value of one's deeds, but, rather, on the state of his soul.

Unlike the common belief that man is destined to cash in his tickets and claim his prize, the next world is not a dividend for good behavior. Good deeds are rewarded because they reflect man's connection to Hashem. Gehinnom is a natural outgrowth of sin, fitting for the man who has removed himself from G-d's presence.

Man's actions can be divided into two categories. Certain deeds are a conscious result of planning and forethought, while others may be innocent slips, incidental occurrences of happenstance or habit.

Which of these more accurately measure man's true self?

Before we answer, let us study an incident recorded in Nazir 52b.

The gemara discusses an argument between Rebbi Akiva and the Sages. The opinion of Rebbi Akiva is cited regarding a Revi'is of blood from two corpses. Under normal circumstances, this would be a sufficient amount to render impure all those who were under the same roof. The fact that the blood is not from one corpse, however,

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complicates the matter. According to certain opinions, the minimal shiur for tumah, a revi'is, must be from one body.

"Said Rebbi to Bar Kapara: 'Do not learn that Rebbi Akiva reversed his decision regarding a revi'is of blood, because the studies of Rebbi Akiva are [well-arranged] in his hand.' [He would never reverse this decision].....

Rebbe Shimon said: 'During his lifetime he was M'Tamei, if after death he reversed his decision or not, I don't know.'

Tanna: His [Rebbe Shimon] teeth turned black because of his [many] fasts." (Nazir 52b)

Tosafos explains why Rebbe Shimon felt the need to fast in repentance.

"Because it is not Derech Eretz to speak of one's Rebbi in this fashion..."

As in the case of Rebbi Chanina ben Tradyon's daughter, a witness to this scene would be hard-pressed to define the precise sin of Rebbi Shimon, much less understand the need to fast in repentance.

Yet, Rebbi Shimon is aware of a deeper truth.

He understands that words uttered inadvertently, when one's guard is down, reflects an aspect of self that one normally hides. When man weighs his actions, he carefully chooses the most beneficial approach. An action committed by chance reveals his natural disposition. It is a window to his soul.

Rebbi Shimon would never voice a disrespectful remark to his Rebbe. But, in the course of argument, a statement lacking Kavod Rav escapes his lips. He trembles at the revelation, discovering a defect in the depths of his heart. It will take years of repentance to expunge his guilt. It is not the deed that he must purge, but it is his basic charachter that he attempts to transform.

So too, the daughter of Rebbi Chanina ben Tradyon. She took notice of the complimentary words of Roman noblemen. She paid attention to detail, doublechecking the propriety of her path. Seemingly by chance, apparently unmindful, she reveals that awareness of superficialities is part of her nature.

Her punishment reflects what the details reveal.

Which details do we pay heed to? Why is it that we take care of every aspect of our wardrobe, but feel that we can live without knowing the precise Pshat in Tosafos? Could it be that we are more in tune with how we look to man, rather than where we stand with G-d?

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Rav Yitzchak Hutner writes of his fascination with history, how seemingly trivial matters sparked a chain of events that change the course of mankind. Chazal mention the

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rejection by R.Yehoshua ben Perachiah as the catalyst for the downslide of "Oso HaIsh". Would not the world be a different place without the rise of Christianity? Could it be that billions of people are led astray by one act of a teacher to his student?

Rav Hutner concurs, and this is precisely our point.

"It is not historical events that appear different in light of their simple origins, but, the deeds of man...that are revealed in new form. When I take notice of a world gone awry as a result of one particular push, that happened one day, long ago, I see the destiny; the weight, carried by one little move in the life of man.

We began our shiur by questioning why the promised rewards of Parshas Ekev are a result of the small deeds that man tends to ignore. The answer should be clear. Reward is what man deserves, a reflection of his eternal soul. It is the big man who pays heed to every detail. He knows the impact of a word. He understands that G-dliness is reflected in every aspect of his life, and strives to perfect his world accordingly.

The man of stature recognizes the eternal nature of his soul, and attempts to actualize its potential. It is the deeds that come naturally, whether by habit or chance, that indicate to him the extent of his success, and are the measure of his reward.

The reward that comes 'ekev', a natural result of the deeds that noone else notices.

As the Meshech Chachma states, for him, even the Chukim have the status of Mishpatim.

All of mankind relate to the Mishpatim. They share the aspects of basic common-sense that mortal man can truly understand. The man who can rise above the rest sees the Chukim as well, those Mitzvos based on G-dly reasoning, as in tune with the lofty level he has worked to achieve.

He doesn't do good deeds for the benefit it brings, or the reward he will receive. He overflows with the Mitzvos that reflect his deepest self. He has elevated his nature to the point where the will of Hashem is identical to his own. As our Talmud records, even his inadvertant word becomes Torah, reverberating for posterity.

" 'Ekev' - teaching of the ultimate reward, the true reward alluded to in the verse 'V'Yado Ochezes B'Akev Esav' - 'And his hand grabbed hold of Esav's heel'. Teaching that Yaakov didn't want the reward of this world, but rather, the reward of the next world, for the Tzaddikim at the end of days.

And this is 'And his hand grabbed hold of Esav's heel', his hand grabs the heel, the last part of the body." (Tzror HaMor, Ekev)

The heel is the least sensitive part of the human body. It can withstand impact without being felt.

It is here that Yaakov claims his just reward.

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For the Mitzvos that others stepped on. For the details that others ignored.

For the Torah that lies abandoned, waiting only for someone to notice.










47. RE’EIH



PARSHAS RE'EH"Re'eh Anochi Nosein Lifneichem HaYom B'racha U'Klalla. Es HaB'racha, Asher Tishme'u El Mitzvos Elokeichem Asher Anochi Mitzaveh Eschem HaYom. V'HaKlalla, Im Lo Tishme'u El MItzvos Hashem Elokeichem.... (Devarim 11, 26-28)

Many commentaries point out the distinction between the Bracha and Klalla in these Pesukim. The Bracha is given "Asher Tishme'u", while the Klalla is only "Im Lo

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Tishme'u". The blessing is automatic, although its presence is conditional. The curse will not necessarily occur. However, if the Bnai Yisrael stray, the Tochacha will subsequently be activated.

The Maharal explains this difference.

The Gemara discusses a scenario where a man is Mikadesh a woman on condition that he give her two hundred zuz. One might believe that the marriage does not become effective until the money is transferred. Yet, Rav Huna rules that the woman is considered betrothed immediately, the pledge considered as a standard debt, payable at any time.

Why?

"...Amar Rav Huna Amar Rebbi: Kol HaOmer Al M'nas K'Omer MeiAchshav Dami" (Gittin 74a). The contractual relationship begins at once, the condition merely encumbers him with an additional obligation.

The Maharal explains that Hashem's promised blessings are granted in the same manner. G-d wishes to present the blessing immediately. Although conditions are attached, the blessing takes effect, becoming part of the natural relationship between Hashem and the Jewish People.

The curse, however, is not presented in the same way. The term "Im" implies that the Klalla will be activated only if and when Klal Yisrael chooses a different path, one that does not reflect the will of G-d.

Let us show this same lesson from a different angle.

Our parsha begins with a revelation. "Re'eh Anochi Nosein Lifneichem...". The term "Anochi" is the name which G-d revealed at Har Sinai, with the giving of the Torah.

Our Sages contrast the Torah given at Sinai with the act of Creation. While the world is created with the letter 'Bais', as in 'B'reishis', the Torah begins with 'Aleph' - "Anochi Hashem Elokeicha".

The Sfas Emes explains.

The world is created with the letter of 'Bracha'. It needs blessing in order to be maintained. This is because creation allows for the possibility of an 'other', removing the world from the permanent reality of Hashem.

The Torah, however, encompasses all of reality. Utilized properly, it can repair every transgression. The curse as well is transformed into a catalyst for self-improvement by the man who takes the Torah's warnings to heart. Hence, it begins with 'Aleph'. All of life falls under its domain.

It is this reality that is being revealed with the choice presented to the B'nai Yisrael. As we said, the blesing is automatic, reflecting the true existence of G-d's will. Curse is

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merely protecting that reality, and part of it, insuring that the Jewish People don't wander from the path of truth.

In this shiur we will expand upon this idea, showing how G-d's blessing alone is the true reality of life.

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"Banim Atem L'Hashem Elokeichem, Lo Sisgodedu V'Lo SaSimu Korchah Bein Eineichem LaMeis". (Devarim 14,1)

"Do not cut or scratch your flesh for the deceased, the way the Emorites do, because you are the children of Hashem, and it is appropriate that you be pleasant-looking, not scratched, or with hair torn out. (Rashi, ad. loc.)

The Rishonim explain, as the verse implies, that the status of B'nai Yisrael as "children of Hashem" is reason for this interdiction.

A son has inherent trust in his father's decisions, recognizing his superior reasoning. He understands that each decision was in his own best interest. So too, the B'nai Yisrael know that even the harshest of punishments is incurred for good purpose. It is therefore inappropriate to mourn excessively, beyond what Halacha mandates. Even the departed are destined to a life of eternity, why then bemoan the harm that has befallen him?

In addition to the simple meaning of the text, Chazal derive an additional prohibition from this verse.

" 'Lo Sisgodedu' - Lo Ta'asu Agudos Agudos - Do not band yourselves in groups....for example, one Bais Din where half the Dayanim teach according to Bais Shammai, and half teach according to Bais Hillel." (Yevamos 14a)

The Maharal questions the propriety of an interpretation so far removed from the basic prohibition of the Pasuk. Being that every Torah idea is expressed not by chance, but as a necessary offshoot of each particular verse, both pshat and drash must be inter-related.

(This is implied by the very word 'drasha', best translated as search, or inquiry. Each interpretation of Chazal is what the verse is 'doresh' - what is required, or demanded, by a careful and intense reading.)

In the Maharal's words: "Every man of wisdom and understanding will be amazed at the relationship of their [Chazal] words with the simple meaning of the text, at a depth that is truly awesome. Yet, the man who is a stranger to wisdom, will wonder at their unlikely reading of the verse, their words seeming implausible to him." (Be'er HaGolah, pg.44)

In fact, the Maharal explains, these two prohibitions of "Lo Sisgodedu" happen to be very connected.

"Just as a gash divides the body of man, so that his flesh is no longer one and unified, so too, when the Bais Din in one city, half teach as Bais Hillel and half as Bais Shammai. It

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is as a body of man divided." (Gur Aryeh)

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As we mentioned, the ban of 'Lo Sisgodedu' is a function of Klal Yisrael's status as "Banim L'Hashem". This needs an explanation. Are not all human beings 'childen of G-d'?

Let us return to the words of the Maharal.

"This prohibition is because Yisrael is the true reality, being that they emanate from G-d, as a result of which they are called 'Banim LaMakom'." (Maharal, Gur Aryeh)

"That which emanates from G-d is created essentially, meaning to say, having emanated for its own sake, not as a being created for the purpose of another. For, if something is not created for its own sake, but only to serve another, as the animals.... it would not be referred to as something that emanates from G-d.....(Gevuros Hashem, Ch. 47)

"Although all beings are referred to as 'the works of my hand'...there is a difference. They are not referred to as 'Banim LaMakom'. Though they [the nations] are 'Ma'asei Yadav', they are not essential 'Ma'asei Yadav', being that they were created only to service Yisrael...but Yisrael was created for their own sake...therefore, they have a permanent existence as well. (Chiddushei Aggados, vol. 3, pg. 176)

Philosophers have long questioned the possibility of One G-d as lone source of the world's multiplicity. Analysis of the Maharal's words solves this dilemma.

As G-d is One, so too, he brought One into existence. The plurality of items in creation does not contravene this idea, because life is divided into varied levels of existential reality. The essential creation is One: Klal Yisrael. All else are extraneous additions designed to enhance the vision of a unified Divinity that Klal Yisrael reveals.

Everything in life exists for a purpose.

Not Klal Yisrael.

Klal Yisrael exists because G-d exists.

Let us explain.

We generally view ourselves as small cogs in a boundless universe. One that allows us freedom to explore its vast expanse, experience varied adventures, and interpret its meaning as we see fit.

If we have chosen a path of Torah, we believe that Hashem has issued an instruction manual for man to follow, rewarding his obedient servants when they cross the finish line.

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This is a very nice way of looking at life.

For a child.

In truth, the physical creation we inhabit is not defined by the varied and sundry peoples who populate the planet. The world is not the sum total of its parts. Existence is one. As reality is one. Because G-d is One. It is His reality.

A Jew lives in a different type of reality. It's not that he goes through life as all the rest, only that he follows the rules. His very world stands apart. His life is defined by the essential basis of all creation.

G-d is One and His Torah is One.

It cannot be divided.

It shouldn't be cut up in little pieces. Even when the world has fallen apart, when the death of a loved one has rent his life asunder, the Jew understands that reality cannot be split. He leaves the cutting of body parts for the nations, those who inhabit a world devoid of unity and purpose.

The Torah too, is not a mere set of rules. It is the reality of existence, translated into black on white. It is not subject to change, nor is it open to interpretation. It too, is indivisible.

Likewise, the Sages of Israel. It is they who are referred to as "Einei HaEdah", the 'eyes' that give insight to the body of Klal Yisrael. Division among Bais Din is akin to one eye disputing the other. Bais Din must remain One, as the body of Israel must be One.

As "Banim L'Hashem", every Jew must reflect this idea. It is G-dliness that he attempts to reveal, not the finite existence of a body cut to pieces. He has a unique role in life. It is not by force of his physical body that a Jew merits this position. Only by rising above his material self, unifying himself spiritually with all of Klal Yisrael in the formation of 'Agudah Achas', does the Neshama, the Breath of Hashem manifest itself in our world. It is then that they can truly be referred to as 'Banim LaMakom', in direct contrast to the divisiveness of 'Lo Sisgodedu'.

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The Maharal takes this one step further.

G-d as One encompasses the thirteen traits by which He directs the world. Whether confronted by Din or Rachamim, the Jew recognizes that only G-d is absolute. All of His traits are ultimately subsumed, only part of the eternal goal that underlines every occurence.

The man who would destroy his body in the face of death believes otherwise. He is oblivious to the guiding Hand that directs His wayward children. To him, death is final.

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His essential self has been torn from its roots, blind to the unified vision of eternal life.

"Lo Sisgodedu', therefore, is an Emorite practice, as Rashi explains. It is part of their world, one that can have no future B'Yom HaDin, the judgment that spells for them finality.

Let us return to the beginning of our Parsha and clarify this idea.

"Halacha: Is it permissible for a Jew to read the Tochacha in many readings? Thus our Sages taught: It is prohibited to split the [reading of the] Klallos, rather, one person should read them entirely."

"Amar Rav Chiya bar Gamda: For it is written, 'Mussar B'ni Al Tim'as, V'Al Tikotz B'Tochachto' - Al Ta'asu Es HaTochachos Kutzin Kutzin, Ela Echad Korei Es Kulan."

"....Do not take the rebuke bit by bit, but one person should read them entirely" (Midrash Rabbah, 4,1)

The sensitive reader should hear echoes of the Issur that we are discussing, 'Lo Sisgodedu'. Just as man should not cut up his body in the wake of death, so too, the Torah of suffering cannot be divided. It can be swallowed whole.

Suffering is not absolute. The sin that is its underlying cause can always be repaired. Even death itself is not finite, merely part of a much larger picture, an eternal presence with the One G-d. Every Jew has a portion for the world-to-come, he dare not separate His body, His Torah, His people.

Let us bring out one more related idea.

The opening verse of our Parsha alludes to the Mitzva of Bechira that makes all this feasible.

"Re'eh Anochi Nosein Lifneichem HaYom B'racha U'Klalla"

It is the freedom to choose, the one option left open as long as he lives, that allows man to rectify all wrong. No matter how far he has strayed, repentance is still possible. Bechira, therefore, puts all of eternity in the here and now, "HaYom". All of life is truly in his hands, at every moment of choice.

It is the possibility of evil that provides this freedom. Were it not for evil, man would have no choice at all. The totality of G-d's unified existence would obliterate all creation.

This is the answer to the question with which we began. The blessing begins now, while Klalla is a temporary manifestation of the sins of our world.

Evil, Klalla, and suffering all play a supporting role in the destiny of man. They exist not for themselves, but to bring out the best in man. They are conditional, designed to insure the B'racha that is the world's permanent state, the essence of creation.

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4

The non-Jew has one more custom.

"V'Lo Sasimu Korchah Bein Eineichem L'Meis" - "Do not create a bald spot between your eyes for the deceased"

The non-Jew has nothing to look towards in his dead-end world.

We, however, have something else to put between our eyes.

"V'Hayah Im Shamo'a Tishme'u El Mitzvosai Asher Anochi Mitzaveh Eschem HaYom........U'K'Shartem L'Os Al Yedchem V'Hayu L'Totafos Bein Eineichem"

The Tefilin serve as the constant reminder of 'Anochi'. Specifically, we remember what Hashem has commanded "HaYom". For despite our sins, and notwithstanding the suffering that our evil has wrought, we will never lose sight of "Anochi Hashem Elokeicha", the One G-d whose eternal blessing redeems our pain.

"Re'eh Anochi Nosein Lifneichem HaYom B'racha U'Klalla"










48. SHOFETIM

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PARSHAS SHOFTIM"Ki Tetze LaMilchama Al Oyvecha, V'Raisa Sus VaRechev Am Rav Mimcha, Lo Sira Meihem, Ki Hashem Elokeicha Imach HaMa'alcha MeiEretz Mitzraim"

"V'Hayah K'Karavchem El HaMilchama V'Nigash HaKohen V'Dibber El HaAm"

V'Amar Aleihem: 'Shma Yisrael, Atem Kreivim HaYom LaMilchama Al Oyveichem, Al Yeirach Levavchem, Al Tir'u, V'Al Tachpezu, V'Al Ta'artzu Mipneihem" (Devarim 20,1-3)

"....Let not your hearts soften, fear not, do not panic, and do not be terrified before them"

"Four warnings, corresponding to the four things that the non-Jewish kings do. They push out their shields, in order to bang one against the other, to make noise that will frighten their enemy into flight. They rumble with their horses, screaming with them, in order to make heard their galloping hoofs, they shout loudly, they blow their Shofar and varied noisemakers." (Rashi, ad. loc.)

The simple Jew looks around the world at the loud and boisterous party of his mortal enemy. The laughter beckons to the weak of heart.

They display their shields. "We are secure, nothing can ruin our party."

They run with the horses. "We have the strength and the power."

They shout and scream. "This is life, lived to its fullest."

They blow their Shofar. " We are the ones who speak to the world. We set the tone."

Looking at their multitudes, one can be swayed from his commitment. Along comes the Kohen to remind us, "Shma Yisrael". Through the merit of the Mitzva by which we declare that G-d is One, we recall that true strength is not determined by numbers. We can stand strong against the enemy who believes that victory is guaranteed by the multitude of his adherents. We understand that holiness is silent and hidden, while the forces of impurity revel in a world defined by superficiality.

The Torah's warning of "Do not be frightened", comes to teach an important lesson.

The Mishna describes the function of certain officers who went to battle with the B'nai

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Yisrael. Those whose role was to stand both in front of, and behind the regiment, holding iron bars in their hands, insuring that noone dare leave the battle.

"....because flight is the beginning of defeat." (Sotah 44b)

Why is this relevant to us?

"It is well known that every battle with external enemies flows from the battle with the internal enemy. Proportional to the conquest of our Yetzer HaRa will be the victory over our enemies." (R.Tzaddok HaKohen, Machshavos Charutz, Pg. 127)

The true battle in life is the one we face every day, the fight for our souls. The Torah is advising us how to fortify the trenches. We must stand strong before the enemy, for there is nothing to fear.

"And the officers added, speaking to the people, saying, 'Who is the man who is frightened and faint-hearted, let him go and return to his home, and not soften the heart of his brothers' as his own'." (Devarim 20,8)

In this shiur we will explain why evil must be fought with the strategy of the battlefield, where victory is determined by the courageness of one's stand.

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"Stam Milchama Hu Amalek" (Sfas Emes, Devarim, pg. 78)

Our Parsha describes the B'nai Yisrael going out to do battle, but does not specify the enemy. The Sfas Emes teaches that all such situations are referring to Amalek, our eternal foe.

"Z'chor Es Asher Asah Lecha Amalek BaDerech B'Tzeischem MiMitzraim.'

"Asher Korchah BaDerech...." - " Who happened upon you on the way... " (Devarim 28,17-18)

"Asher Korchah - a term of cold and hot, cooling you from your boil, because the non-Jews were afraid to do battle with you. Came this one [Amalek] and began, demonstrating a place for others. Parable: A boiling bath that no man can enter, comes along one loose man and jumps in. Although he is burned, he cools it off for others." (Rashi, ad. loc.)

Amalek is known as "Reishis Goyim". The evil they introduce in their battle with the B'nai Yisrael defines forever our conflict with the nations. Rashi alludes to this in describing Amalek. It is the spark of Amalek that enables the nations to continue the battle. Specifically, the 'cooling off' of the B'nai Yisrael lowers them from their previously untouchable status, initiating this struggle.

Actually, the true root of evil is found elsewhere.

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"And the snake was more sly than than all the animals of the field.....and he said to the woman, 'Even though Hashem said not to eat from al the trees of the garden'." (B'reishis 3,1)

The Snake injects man with his evil venom. "So, Hashem commanded, so what? Does it matter? Do it anyway!"

In other words, there is no need to fear G-d's word. The snake succeeds in assuaging the natural fright that man faces in violating the D'var Hashem.

He cools the burning fire.

Similarly, the initial approach of the Yetzer HaRa is not to tempt man to cross the word of G-d, but to make that violation possible. Whereas man in his pristine state cannot fathom sin, the seduction of the snake renders it feasible. The burning desire to serve G-d at all costs slowly dissipates, as man loses his grip on a heavenly world where even angels tremble in fear.

The snake has opened the gateway to hell. Amalek is quick to jump in, and the nations follow in his wake.

Just as escape is the onset of defeat, so too, our battle with sin demands constant vigilance. The watchman must remain on his toes in his determination to repel all intuders. It is the letting down of one's guard, the complacency of false security, that gets Amalek in the door.

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Let us return to the Pasuk with which we began.

The Torah divides its warning into four categories. "Al Yeirach Levavchem, Al Tir'u, V'Al Tachpezu, V'Al Ta'artzu MiPneihem."

Why do we need four separate admonitions reminding us not to be frightened?

Rav Yerucham explains. (Da'as Torah)

The Torah is teaching that the battle with evil is constant and never-ending. It is present at every stage of our lives, and everywhere we turn. Every move is an opening for evil, demanding vigilance. In other words, each situation deserves a separate warning.

" 'VaYitzer Hashem Elokim Es HaAdam' - with two 'Yudin'....Oy Li MiYotzri, Oy LiMiYitzri - woe to me from my Creator, woe to me from my [evil] inclination." (Brachos 61)

There is no escaping the responsibility with which G-d has entrusted us. Man must constantly be on the lookout. He must learn to distinguish the silent demand of his conscience from the raucous laughter of a beckoning world. To remain coolly unaware of the consequence of his actions is to fall victim to Amalek, convinced by the snake that

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nothing really matters.

All this is quite relevant after all.

We live with the illusion that if we can set ourselves up comfortably, assuring the physical welfare of our families, we can rest comfortably with the knowledge that heaven is anxiously awaiting our arrival.

Nothing can be further from the truth.

Our greatest enemy lies within. He has infiltrated our defenses. He has become one with us and we no longer are disgusted or frightened by his presence. It is here that our lives need work and repair.

At a time when our enemies from without are growing ever-stronger, it is time for us to remember where the real battle is fought. As we prepare for Yom Hadin, let us rededicate ourselves to the task that lies ahead, remembering that man was created to toil.

"Im Tachaneh Ali Machaneh, Lo Yira Libi, Im Takum Ali Milchama, B'Zos Ani Boteach."

The Mitzva of Shma Yisrael gave strength to the B'nai Yisrael in their battles against their enemies. In our day, the sparkling pleasures and ominous cries of a threatening society have proven that they offer nothing but vanities.

In truth, we are left with but one thing to ask for.

"Achas Sha'alti MeiEis Hashem Osah Avakesh, Shivti B'Veis Hashem Kol Yemei Chayai"








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49. KI TEITZEI



PARSHAS KI TETZE"If a man has a son who is disobedient and rebellious, who doesn't listen to the voice of his mother and father, they chasten him and he does not obey them. And his father and mother grab hold of him, and bring him out to the elders of the city and to the gate of his place. And they say to the elders of his city, 'This son of ours is disobedient and rebellious, he doesn't obey our voice, he is gluttonous and a drunkard. And all the men of his city shall stone him, and he will die, and you will wipe the evil from your midst, and all Israel will hear and fear." (Devarim 21,18-20)

The Ben Sorer U'Morer is all of thirteen years old. His inclination towards food and drink seal his fate. Though he has not yet perpetrated crimes of great severity, he is being judged now for the evil he is destined to commit.

Many commentators are puzzled by the distinction between this case and the leniency G-d granted to another rebellious son.

After Yishmael had been banished from the house of Avraham, he lay dying of thirst in the parched desert.

"...And the angel of Hashem called to Hagar from heaven.....Do not fear, for G-d has heard the voice of the lad from where he is." - "B'Asher Hu Sham" (B'reishis 21,17)

The accusing angels stood before Hashem.

"For he whose descendants are destined to kill Your sons with thirst, You will provide a well of water?"

"What is he now, a Tzaddik or Rasha?"

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"A Tzaddik"

"According to his present deeds wll I judge him".

"And this is [the meaning of] "B'Asher Hu Sham". (Rashi ad. loc.)

The evil of Yishmael will manifest itself at a later date. The viciousness of his children towards the B'nai Yisrael is the inheritance Yishmael bequeathes to posterity. Yet, since he was personally righteous at the time, Hashem stays the accusing hand of the angels, allowing him to go free. This is quite puzzling. Do we not sentence to death the rebellious son for sins he is destined to commit? Why is Yishmael judged differently?

The Maharal explains.

The judgment of Yishmael takes place in G-d's heavenly court, 'Bais Din Shel Ma'alah', while the Ben Sorer U'Morer is tried by human judges in a court of Torah law. These are two completely different systems.

The communal Bais Din has the right to compel Mitzva observance. (Kesuvos 86) Bais Din Shel Ma'alah, on the other hand, allows man the freedom to pursue his evil inclination.

In our shiur we shall elaborate upon this idea, describing the nature of the Heavenly Court we will approach on the upcoming Day of Judgment.

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The rabbinic Bais Din has the mandate to carry out the dictates of Torah law. Their decisions are referred to as 'Hora'ah', literally, teaching.

This sheds light on the very nature of 'Torah', as well as the role of its rabbinic guardians. All Torah has the function of teaching, directing man to the ultimate path of good. It is for this reason that Bais Din punishes the rebellious son, before it's too late. The task of Bais Din is to stamp out evil. The penalties they impose serve as atonement for sin, enabling the violator to have his slate wiped clean. It is to the benefit of the Ben Sorer U'Morer to pay now, rather than face the Bais Din Shel Ma'alah with evil on his hands.

The Court of Heaven, on the other hand, is 'Nosein Reshus' - 'grants permission'. (Maharal, Gur Aryeh) Man can do evil if he chooses, and heaven does not interfere. The role of Bais Din Shel Ma'alah is not to stamp out sin, nor is it to teach man the ways of Torah. It merely passes judgment on the freely performed actions of man. Man can do what he wishes. Afterwards, he must pay the price.

There is one other important distinction between these two courts.

How is it that the rebellious son is punished for sins he has not yet committed? Is it not possible that he will repent? Though he has begun to travel on the path of no return, haven't we learned that the gates of Tshuvah are always open?

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Apparently, Tshuvah is irrelevant in the eyes of Bais Din.

It is of no use for man to stand before Bais Din and say, 'I'm sorry'. Remorse is meaningless where restitution is required.

In contrast, the court of G-d waits patiently for man to repent, holding punishment at bay in anticipation of true Tshuvah. For this reason, the young Yishmael is spared. His future is still in doubt. He has the freedom to rectify his crimes.

We have mentioned two areas of distinction, that of freedom as opposed to coercion, and repentance as opposed to restitution. If we take a deeper look, it will become clear that these two differences are actually one.

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"Tov V'Yashar Hashem, Al Kein Yoreh Chataim Badarech." - "G-d is good and just, therefore He teaches sinners the way." (Tehillim 25,8)

"Chachmah was asked: 'What is the punishment of a sinner?'

"A sinner will be pursued by evil" (Mishlei 13, 21)

"Nevuah was asked: 'What is the punishment of a sinner?'

"The one who sins will be executed" (Yechezkel 18, 20)

HaKadosh Baruch Hu was asked: 'What is the punishment of a sinner?'

He said: 'Let him do Tshuvah and find atonement' (Yerushalmi, Makkos, 2, 6)

G-d alone reveals to the world the existence of Tshuvah. From all logical perspective, repentance should be impossible. If man has committed an act of evil, how can he wipe the slate clean? Once the act has been performed, it has a place in reality. Does regret make the deed disappear?

Let us therefore explain how Tshuvah works.

The gemara records an incident taught by the Rebbe of Tshuvah, R. Elazar ben Durdaya. After committing some of the lowliest types of sins, a certain incident impelled him to repent. The Maharal interprets his name as indicating the precise nature of his repentance.

'Elazar' - G-d helped. 'ben Durdaya' - from the dregs. After sinking to the depths of degradation, R. Elazar suddenly realizes the futility of his ways.

It is the sin itself that is the catalyst for true Tshuvah.

It is incumbent upon man to clearly recognize the truth of G-d's law and the justice of

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His command. There are two ways that this can occur.

If man is totally righteous, his positive outlook and elevated perch grant him an insight that others can't see. He is personally aware of the benefits derived by he who leads a good and moral life.

If, on the other hand, he decides to ignore the will of G-d, choosing a path of evil and rebellion, he ultimately learns the very same lesson, albeit the hard way.

All evil comes to a dead end. It cannot be maintained forever. At some point, man realizes that the suffering he endures is self-imposed. Whether it be unrequited dreams, or empty pleasures that never quite measure up to the anticipation, he sees that sin has ruined his life.

He now has a deeper, and more lasting, understanding of right and wrong. After experiencing the hardship that evil has wrought, he cannot make the same mistake again. He knows that sin is wrong and of no benefit.

This is the very reason that Hashem allowed evil into existence.

In order to understand an object properly, defining it clearly in one's mind, man must distinguish each item from those that surround it. Clearly, righteous deeds serve to reveal the world of good. What is less understood, is that evil also teaches the same truth. This is because sin enables man to distinguish good from evil, providing a deeper perspective on the nature of the good itself.

Hashem did not permit evil so that man should sin. On the contrary, the decadence of sin is designed to repel man back to the Mitzvos that he abandoned. This is the literal meaning of Tshuvah, return. It is not mere regret that can rectify his evil past. It is only the fulfillment of G-d's plan for creation that signifies true repair. The man who learns from his mistake has utilized sin to deepen his relationship with Hashem. In a sense, his deed is considered to be a Mitzva, for it eventually serves to reveal the will of G-d.

Let us now clarify our main point.

Hashem has provided man with true freedom of choice. For this reason, the heavenly court cannot punish Yishmael, though he is destined for horrible wickedness. Though his crimes are many, Bechirah entails the ability to completely transform one's self at any time. He is not limited by the laws of cause and effect that normally bind one's future to a predetermined outcome. Yishmael can theoretically do Tshuvah.

This is something that the angels cannot grasp. They know only of G-d's command. Hashem reveals that evil as well, plays a role in the purpose of creation, making possible the Tshuvah and Bechirah that reveal a deeper perspective of reality.

It is G-d that pulls R. Elazar ben Durdaya from the dregs. The evil that he sinks to is endowed by Hashem with a place in existence. Ultimately, man recoils from its grimy clutch, driven back to the path of Torah that is G-d's true desire.

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"HaKol Tzafui, V'Ha'reshus Nesunah, U'V'Tov HaOlam NaDon...."

"Everything is foreseen, and freedom of choice is given, yet the world is judged towards goodness" (Avos 3, 18)

We have explained that the function of Bais Din Shel Matah is to carry out the Torah's dictates, actualizing the D'var Hashem and stamping out evil. For this reason, Bais Din has the authority to enforce Mitzvah observance.

The jurisdiction of Bais Din Shel Ma'alah, however, seems to be quite different, "HaReshus Nesunah". Evil is given free rein. If so, the Maharal asks, how can we say "U'V'Tov HaOlam NaDon" - "The world is judged towards goodness"? If man has freedom to follow the road of iniquity, can it be certain that morality will prevail?

It is this very point that we have endeavored to explain.

Evil has no staying power. It is destined to destroy itself. The sinner's consistent missteps lead him to desperation and confusion. He gradually saps the heavenly strength and energy that is the basis of all life.

It is the very possibility of evil, then, that is the guarantee of its early demise. We can safely say that precisely because "HaReshus Nesunah", therefore, "U'V'Tov HaOlam NaDon". One who partakes of the bitter fruit of temptation is left only with a sour aftertaste. Once this truth is recognized, the world will spit out the evil that offered nothing but illusion.

Freedom of choice and Tshuvah are two sides of the same coin. Man is destined to reveal that the choice is one-sided. When the battlefield clears, the reality of G-d's will is the only option left standing.

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On Rosh HaShanah we stand before the Heavenly Court with one hundred Shofar blasts. It is the same Shofar that we hear throughout the month of Elul, awakening us to repentance and facilitating the transition to the Aseres Yemei Tshuvah.

The Torah refers to the Shofar as 'Yovel', as in "B'Mshoch HaYovel Heimah Ya'alu B'Har". (Shmos 19,13) It was with the sound of the Shofar that Klal Yisrael stood at the foot of Har Sinai, recipients of the Torah that silences all dissension.

"Yovel" is freedom, the jubilee year wherein everything and everybody are returned to the place where they belong. It is the year all slaves are released, never again to be subject to outside domination.

On Yom HaDin we blow our own Shofar of freedom, reminding ourselves that in the Bais Din Shel Ma'alah all evil dissolves. With that beautiful sound we return to our rightful place, free from the sin that dominates our lives, keenly aware that no option is more rewarding than G-d's outstretched Hand. Any questions or comments? Please

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address them to grossman @actcom.co.il










50. KI TABO



PARSHAS KI SAVO

The shiur this week is dedicated to the memory of Rabbi Yehuda Tokayer z"l who passed away this week in Jerusalem. He was a sterling example of a true Tzelem Elokim, a man whose kind and thoughtful presence influenced all who knew him.Yehi Zichro Baruch.

"And it will be when you come to the land that Hashem, your Lord, is giving you as a portion, and you inherit it, and dwell in it. And you shall take from the first of all fruits of the earth, that you bring forth from the land that Hashem, your Lord, has given you,

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and you shall place it in a vessel, and you shall go to the place that Hashem, your Lord, has chosen to have His Name reside there." (Devarim 26,1-2)

In describing the vessel that is used for the Mitzva of Bikkurim, bringing the first fruits to the Temple, the Torah uses the word 'Tenne'. Rarely utilized, the usage of this word indicates a hidden message.

The Ba'al HaTurim adds a cryptic comment:

"This [Tenne] equals sixty B'Gimmatriya, hinting at Bikkurim, which is one sixtieth, and therefore the letter 'Samech' is missing in the Parsha of Bikkurim."

This idea echoes the statement of Chazal commenting on Breishis 2, 21 - the creation of woman from the body of man - "...and He took one of his ribs, and closed the flesh beneath it."

"...from the beginning of the Torah until this point, 'Samech' is not written. Once she was created, Satan was created with her...." (Breishis Rabbah 17, 9)

Both the Parsha of Bikkurim and the narrative of creation share this point: no Samech. Bikkurim, then, is a returning of sorts to Ma'aseh Breishis, hence the reference to 'Reishis', the first of all fruits, an allusion to the 'Reishis' of all life.

Let us explain the meaning of the disappearing Samech, and the special sanctity of Breishis that precludes its mention. With this, we will understand, as well, the sanctity of Rosh HaShanah, 'Reishis' of each year.

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The letter Samech is unique. As opposed to the varied lines and diverse shapes of much of the alphabet, Samech is a perfect circle.

Geometrically, our Sages classify two forms that precede the very act of creation, Kav and Iggul, line and circle. Shapes are not merely artistic strokes, rather, the form of each object has inherent meaning, reflecting conceptual frameworks of purpose and design.

From the initial moment one begins to draw a circle, the entire picture is perfectly clear. From the first etchings of rounded design, a circle can be completed without any change of plan.

As opposed to the line, which allows for a shift to different directions, the circle is self-contained, revolving around itself in a repetitious cycle. The future is apparent, and completely predictable.

It is in this type of life that the Satan thrives.

If we were to analyze modern society's perspective on existence, we would discover that above all else, the primary occupation of today's man is the longing for a good life. Each

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day heralds the quest for a new thrill, a better taste, or a pleasurable sensation.

The endless chase reveals this: modern man has no purpose or direction, no abiding theme towards which he can focus all energy. With no objective or goal, he remains unfulfilled, and in its absence, the physical pleasures of a materialistic world quiet the gnawing ache of emptiness.

In a life that's heading nowhere, the dulling sameness of a humdrum existence drives man towards the edge, seeking the momentary stimulation acquired when stretching life's limits.

But, what does life itself entail? What is there to do when man is unoccupied? Leaving artificial stimulants aside, what defines man's essential existence?

Nothing. This depressing answer is an accurate assessment of man's mortal condition.

Viewed as an independent entity, life itself has no value. It is a never-ending cycle of work and consumption, increasing one's toil in support of his growing expenditures. In the process, the spiritual senses that are man's only hope are numbed into submission in the hollow vortex that swallows him alive.

Because so many have fallen prey to the deceptive demands of modern life, the patterns of life are so easily predictable. Whether it be a young boy in the Midwest, or a California co-ed; a Southern Baptist, or a modern Orthodox Jew, the general lifestyle is strikingly similar: study hard, go to a top school, get a good job, buy a house, have two or three kids. Along the way you can a) learn to play baseball or b) tennis, if you have style, c) work out regularly or d) run the marathon.

For outside interests, you can a) buy a dog or cat, b) support the Philharmonic, or c) become a member of the local museum. You can vacation in Alaska, the Caribbean, or the Alps. You will climb the Himalayas, or cruise the Atlantic and retire to one of the above.

To give life color and meaning, one can attend church or synagogue regularly, work for charitable causes, or fight for world peace. If nothing unexpected happens, an unfortunate illness or unforeseen death, life is a success, and you can rest in peace.

Everything man needs is within reach in this circular, self-sufficient world.

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Man is capable of escaping this world where everyone looks and thinks the same; he can choose to be conscious of a different dimension, one where the free-willed individual exercises the power to follow G-d's straight line, walking with G-d towards eternity.

The Jew is enjoined to know from whence he came, and to be aware of where he is headed. More than mere directions, these commands dictate an approach to life, an attitude that sees life as a cog in G-d's plan, an implement to fulfill His destiny. Rather

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than an empty vessel waiting to be filled, life's every moment has design and direction.

A life of choice implies a disciplined control of base instincts and desires, utilization of man's physical self in pursuit of a higher goal.

Life in the circle, however, has no choices.

Other than the options of Rocky Road or Chocolate Chip, tape or CD, modern man is unwillingly drawn into a lifestyle beyond his control.

It is here that the Jew faces his test.

Consider a common dilemma: confronting a temptation, or climbing out of bed to catch Minyan, or Shiur. If we were to focus on the wrong choice, sin, we would see that in contrast to Mitzvos, evil is rarely chosen, but rather, it is the result of passive submission to the easy inclination.

While Mitzvos generally require an expenditure of self, an active input of time and energy, sin is a function of inertia. Not a choice, but the inability to fight off desire, dragged without conscious forethought into a G-dless dimension.

Life in the circle.

His future pre-ordained, for the man who chooses not to choose, there is no recourse but the destructive evil that envelops his world.

This is the missing Samech, the Samech of the Satan and his followers.

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The world G-d creates for man has no Samech.

Hashem has no need for creation, nor does He require anyone to reveal His glory. The creation of man is the ultimate gift, the opportunity for man to express on his own the Heavenly will.

For this to occur, man must reflect the Divine, exemplifying the image of G-d, the Tzelem Elokim that is his focal point, defining his existence.

As G-d is never coerced or influenced by forces outside Himself, the perfect man acts in a manner of willful consideration. His every move is a function of choice, defined by purpose and direction.

He knows where he comes from and understands where he is headed.

It is upon this line that creation travels.

This is the sanctity of Breishis.

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The ability to connect one's actions and goals to the origin of life, to remain committed to a Divine plan while functioning in a physical existence, is a mark of the faithful servant of G-d. He fastens Reishis to Tachlis, beginning and end, never straying from the line that unifies heaven and earth.

This is man's produce. After settling in his home and tending his field, he finally brings forth the fruit that will sustain his future. It is this very fruit that he gives back to G-d, returning it to the Bais HaMikdash, the Temple built upon the rock, source of all existence.

He takes one sixtieth, separating the oneness of G-d's creation from the Samech of a circular, materialistic world.

This too, is 'Reishis', amending holiness to the profane, imbuing it with plan and purpose.

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Rosh HaShanah is a term of contradictions. While 'Rosh' implies something new, a fresh and different start, 'Shanah' is repetition; recurrence and duplication.

Each year is a complete cycle, a natural function of a circular world. Those who are aware of nothing but the physical dimension of life doom themselves to the redundant existence that repeats itself each year.

For the Jew who remains attached to the Reishis, life takes new significance. The steady drone of each Shanah, rather than dulling his senses to sleep, is transformed into an opportunity for permanent renewal, a lifeline to eternity.

"Eretz Asher Hashem Elokeicha Doresh Osah, Tamid Einei Hashem Elokeicha Bah, MeiReishis HaShenah V'Ad Acharis HaShanah"







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51. NITSAVIM



PARSHAS NITZAVIMTICHLEH SHANAH V'KILELOSEHA

"Ezra instituted for Israel that the Klalos of Toras Kohanim [VaYikra] be read before Atzeres [Shavuos], and those of Mishneh Torah [Devarim] be read before Rosh HaShanah."

"For what reason?"

"Said Abaye, and others say, Resh Lakish: Keday SheTichleh Shanah V'Kileloseha, to wipe out this year and its curses." (Megilah 31b)

The simple understanding of this statement is that the Tochacha is read in order to put our troubles behind us. We want to finish off the year and start anew on a fresh footing. Therefore, we speed up the weekly Torah reading, insuring that Ki Savo and Nitzavim are heard before Rosh Hashanah, safely out of the way.

This cannot be true.

The Rambam says that the Minhag of completing the entire Torah in the course of one year was not the only method of Torah reading. Certain communities had a three year cycle for the completion of the Torah. If so, the Takana of Ezra could not be in order to rid ourselves of the upcoming Tochacha. The weekly Torah portion may have been holding in Shmos. In those communities, a separate Torah was taken out, from which the Tochacha was read. Meaning to say, there was a deliberate attempt to specifically read the Tochacha, although it was not due to be read.

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In the same manner that we read Parshas Amalek on Shabbos Zachor, the place of the Tochacha is before Rosh HaShanah. It is read as preparation for Yom HaDin, not as an escape from trouble.

How?

"Keday SheTichleh Shanah V'Kileloseha".

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"L'Avrecha B'Bris Hashem Elokeicha" - Three covenants G-d established when they left Egypt: When they stood before Har Sinai, one at Chorev, and one here [Ki Savo & Nitzavim]. Why did Hakadosh Baruch Hu make one with them here? Because the Bris at Har Sinai was voided when they said 'Eleh Eloheicha' [Chet HaEgel], therefore, He returned and established a covenant with them at Chorev, setting with it a Klala for he who would rescind his word." (Midrash Tanchuma, Nitzavim 3)

This Midrash is quite puzzling.

A question is asked regarding the necessity for the third covenant of Sefer Devarim. The answer: The first Bris was voided at Har Sinai, hence the need for a second Bris at Chorev, that of Parshas Bechokosai, instituting a system of curse and rebuke for subsequent violators of the covenant.

But the question was in regards to the need for a third Bris! How do we resolve the problem by citing the reestablishment of the broken Sinai covenant, albeit on harsher terms?

Let us begin by explaining the origin of the word 'Bris'.

The Ramban (Breishis 6,18) defines 'Bris' as rooted in 'Brias' - creation. The Bris establishes a permanent relationship, created by Hashem. It defines the immutable and enduring nature of that relationship. For this reason, the Targum translates 'Bris' as 'Kayama' - everlasting.

The Bris is our connection to Hashem. It stands apart from the mundane pattern of daily life, separate from the physical world.

It is not subject to change because it is part of the very fabric of existence. Our covenant with G-d is not an incidental element of life, but the foundation of reality. Just as the world we inhabit is the basis for physical life, so too, on a spiritual level, the Bris is the substantive structure that is the bedrock of Klal Yisrael.

The Bris of Har Sinai opened a new dimension, placing Klal Yisrael in a higher reality. When they sinned with the Golden Calf, that world was destroyed. Similar to the original sin of Adam HaRishon, which removed man from life in Gan Eden, the Chet HaEgel damaged the very fabric of existence.

The Bris of Toras Kohanim allowed for a permanent relationship despite the tainted

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spirit of Klal Yisrael. Paralleling the second Luchos, it established the relationship with G-d as a function of the Mitzvos performed by mortal man. Were man to sin again, the Klala would be activated, directing him back to the path of good. The Klala insures that the basis of existence will no longer be harmed. Man will be allowed to go only so far before the rebuke of Hashem restores him to his proper place.

The covenant of Sinai required no Klala to insure that it be upheld. On the contrary, it was the Bris that maintained the world, not the world that kept alive the Bris. The second covenant has a different function. It assures that our relationship with Hashem remains permanent, utilizing admonishment as a tool that guarantees our obedience.

What precisely is added with the third covenant of Mishneh Torah?

After Rebbi Shimon bar Yochai was forced into hiding, the Sages record an incident describing his severely felt absence.

"One day, the Chachamim in the Bais Medrash asked: The Klalos of Toras Kohanim refer to the First Temple. The Klalos of Mishneh Torah refer to the Second Temple and the final exile. In the Klalos of Toras Kohanim there are promises, and the love of Hashem for Klal Yisrael, as is written, 'V'Zacharti Es Brisi Ya'akov...', and 'V'Af Gam Zos B'Hiyos B'Eretz Oyveihem'. In the Klalos of Mishneh Torah there are no promises, and there is no Nechama at all, as there are in the first Klalos. And nobody knew [how to answer this question]."

"Rav Yehuda Bar Ilai stood and said: 'Pity that we are missing Bar Yochai, and noone knows of him. And if he was known of, there would be no permission to have it revealed.' "

"R. Yosi ben R. Yehuda arose one morning, saw all the birds flying, and one dove following them. He got to his feet and said: 'Dove, trustworthy dove, from the days of the Great Flood, the image of the Jewish People [who are compared to a dove] is appropriate and fitting for you. Go and perform for me one task to Bar Yochai, in the place where he is.' "

"That dove hovered and stood before him. He wrote a note, saying what he did. The dove flew up, taking the note in its mouth, and went to Rebbi Shimon, placing the letter on his lap. He looked at the letter and cried, he and Rebbi Elazar, his son. He said: 'I am crying for the separaton from my Chaverim, and I am crying for these words, that are not revealed to them. What will the later generations do, if they look at this?' "

"At that time, came Eliyahu z'l. He saw that they were crying, and said: 'I was prepared for another task, now Hashem has sent me to soften your tears......go out and see, a king that has love for his son, even though he may curse and strike him, he has an inner love for him. It is when he displays a strong anger, that he actually is having mercy upon him. So too, Hashem, although he gives a curse, he is filled with love. He is displaying openly a Klala, but it is actually an abundance of good, for these curses are with love. Unlike the first Klalos, which were all a harsh judgment....."

"And the harshest of these curses is.. : 'Gam Kol Choli V'Chol Makah Asher Lo Kasuv

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B'Sefer HaTorah Ya'alem Hashem Aleicha Ad Hishamdach' - ' And even all disease and plague that is not written in the Torah, Hashem will bring upon you, until you are destroyed'.

"These are the promises of a father to his son....'Ad Hishamdach', which can never be, forever and ever, because G-d has sworn never to destroy Israel, forever and ever.....and since G-d has sworn never to destroy Israel, therefore these sicknesses and plagues are destined to be hidden and covered, not to come out and cause them harm. Until the time that they will be destroyed, which will never happen, forever and ever." (Zohar Chadash, Ki Savo)

Let us now explain.

The Bris of Toras Kohanim contains harsh punishment for those who have strayed. As all rebuke, it is designed to rectify the sinner's evil ways, driving him back to the good and just path of G-d's will.

The Klala is just that. Hashem activates a pattern of harshness which demands consolation if man repents, and repairs his ways.

The Klala of Mishneh Torah is different. It is not for the man who takes the lesson to heart and rectifies his deeds. It is for he who rejects the rule of G-d, insisting that he has no place with the destiny of Klal Yisrael.

"Lest there be among you a man or a woman, or family or Shevet, whose heart turns away from Hashem our G-d, to go and serve the Gods of those nations, lest there be among you a root which will produce a poisonous herb and bitter weed."

"And it will be when he hears the words of this oath that he blesses himself in his heart, saying, ' I will have peace, because I will follow the way of my heart..' "

"G-d will not be willing to pardon him...and all the curse which is written in this book will rest upon him, and G-d will blot out his name from under the heavens." (Devarim, 29,18-19)

This too is part of the Bris.

As opposed to the covenant of Parshas Bechukosai, the Bris of Sefer Devarim is written in singular form. The Vilna Gaon (Aderes Eliyahu, Nitzavim) explains that the covenant of VaYikra, written in plural, is addressed to each and every individual of the community, while the singular nature of our Parsha applies to the nation as one whole.

After witnessing the hardship and suffering of Jewish history, man may be tempted to say, 'I will have peace', because I am opting out of the community. The words don't apply to me for I choose to reject the covenant signed by the Jewish People.

Unknowingly, his very repudiation serves to reveal the covenant that he rejects.

Let us imagine entering a store with one thousand bottles of soft drink. We are then

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informed of the likelihood that one of those bottles has been tainted with dangerous poison. Only one bottle.

Would a reasonable person dare to take his chances?

Logic tells us that even for chances that are far smaller, no man would put his life in danger.

If so, how is that people can openly rebel against the word of G-d, ignoring the possibility of negative consequences? Certainly, even to the non-believer, there is an element of risk greater than one poisoned bottle on the wall. Perhaps, just perhaps, there is something to what those religious folks have beeen saying all these years?

How is it that we are not enveloped by total fear for the consequences of sin?

Careful reflection will show that there is only one answer to this vexing problem.

Man is granted freedom of choice. It is Bechirah that classifies man as a powerful being, a Tzelem Elokim. Though normal process should have man cowed in fear, such a situation would prevent man from exercising his freedom, counteracting the purpose of creation. Therefore, Hashem allows for the possibility of total rejection, providing space for the option that expresses true autonomy.

In other words, the existence of a Rasha is a miracle. It is clear evidence that G-d alone directs the world towards a clear and defined goal. It is the obstinance of man in the very face of G-d's threatened punishment, that reveals the Covenant he supposedly rejects.

It is the punishment itself that reveals this idea. The existence of evil, whether it be a forbidden possiblity, or actualized by the man who so chooses, teaches the world a deeper truth.

It is Eliyahu HaNavi, the angelic bearer of redemption, who reveals this secret to Rebbi Shimon bar Yochai. Though the word of G-d is hidden to mortal man, and the suffering of Israel is apparent evidence of His rejection, careful study and refllection discloses the eternal truth: Klal Yisrael can never be destroyed. G-d and the Jewish People are one.

This Klala is not designed to repair the broken covenant.

It is the covenant.

It is the existence of evil and the suffering it brings that reveals the truly fragile nature of our physical existence, bringing to light the One G-d whose covenant can never be removed.

Let us explain this idea from a different perspective.

In the same passage cited above, Eliyahu tells Rebbi Shimon that the redemption of Israel is alluded to in the verse that foretells "the worst of all the Klalos".

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Rebbi Shimon studies and finds the most awful of the punishments.

"And your life will hang in doubt, and you will be in fear day and night, and you wil have no faith in your life" (Devarim, 28, 66)

The punishment reaches a point where man's very existence is threatened. He has nothing left to rely upon, no base to build his life.

He finally recognizes the truth.

There is no basis to existence other than the D'var Hashem. All man's worldly efforts cover up the truth that Eliyahu HaNavi is destined to reveal. The physical world is an illusion, a deck of cards standing on thin air.

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Man once had the option to grasp this on his own. He was ordered to sacrifice his life on the altar of Divine service, devoting all his energy towards this goal.

Instead, man chose to travel a different path, a road where G-d's command does not reign supreme. He feels free and alive, pursuing every whim and desire that strikes his fancy.

And one day it all comes crashing down.

He has built a fantasy world, with no purpose or substance.

No permanence. No Bris.

But that itself is the Bris.

The Klala IS the Bris. It is the one truth left upon which we stand. It is the reality of our existence. After everything else ultimately dissipates in a cloud of disappointment, man is left to realize the truth he chose to ignore.

Our life is ALWAYS hanging in the balance.

There is no need for passages of promise at the close of this Tochacha.

The Tochacha is solace of its own.

Ezra instituted that the curses of Mishneh Torah be read before Rosh HaShanah.

Why? "Keday SheTichleh Shanah V'Kileloseha"

We do not read the Tochacha in order to rid ourselves of its troubles and get us on our way.

It is the converse that is true. All that has happened, good or evil, is united as one in the actualization of G-d's dominion. We accept the Klala, indeed, we bring it upon ourselves,

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in recognition that the covenant with Hashem is immutable and everlasting.

As we mentioned, Chazal explain that the Tochacha of Toras Kohanim refers to the destruction of the First Temple. Much as the Babylonian exile was short-lived, with the return to Israel after seventy years, so too, the Parsha ends with the promise of G-d's return to the Jewish People.

Our Parsha refers to the lost Second Bais HaMikdash. It concludes with a sour note, with no hope for repair. Nothing to grab onto in the long and torturous exile.

As the suffering we endure during years of Tochacha grows wider and deeper, it becomes eminently clear that this is precisely the point.

Our precarious lives hang in doubt in a world that questions the very right of our existence.

It's true.

Ain Lanu Ela Avinu SheBaShamayim.











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PARSHAS NITZAVIM

"You are standing today, all of you, before Hashem, your Lord, your leaders, your tribes,your elders, your officers, every Jew........to bring you into the covenant of Hashem, your Lord, and His curse, that Hashem, your Lord, decrees with you, today." (Devarim 29, 9 -11)

This is not the first covenant established with the Jewish people. The Rishonim explain that a Bris had been previously instituted with the giving of the Torah at Sinai. Yet, the sin of the Golden Calf was a violation of that pact, hence the need for a new agreement, a Bris that can never be broken.

What is unique about this new covenant, and why can it never be broken?

"...and similarly, the Bris of Arvos Mo'av, they accepted upon themselves the Torah, with the Alos and curses, and this is the Bris....." (Ramban, VaYikra, 25, 2)

The covenant of Sefer Devarim includes stern warnings, rebuke of a nation destined to stray. This rebuke, indeed, the impending suffering itself, is an integral element of the covenant, assurance that our relationship with Hashem is eternal.

In our shiur this week we will define the nature of this bond, the binding force of the Torah, Sefer HaBris.

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The Ramban explains that the word 'Bris' is related to 'Brias', for each Bris is the hallmark of a new creation.

Let us explain.

The prophet Malachi admonishes the B'nai Yisrael.

"And this is the second thing you do: you cover the altar of G-d with tears, weeping, and groaning, for He does not turn towards your offering any longer, or willingly take it from your hands. And you say: Why is this?"

"It is because Hashem is witness between you and the wife of your youth, whom you have betrayed....V'Hee Chavertecha V'Eishes Brisecha....And she is your companion, the wife of your covenant." (Malachi 2, 13 -14)

The connection of man and wife is also a covenant, one that should not be denied. Their bond is an earthly allusion to the Bris that sustains our existence, the covenant between G-d and His people.

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Let us analyze the particular characteristic of a marriage relationship.

For a happy couple, having solidified their relationship and working together to raise their children, the possibility of dissolving their marriage is unthinkable. Each partner views their spouse as an integral element of their own identity, a sudden separation would tear their life asunder.

While a single person looking for a mate chooses from the varied romantic relationships in his life the one person whom he wishes to wed, one already married sees himself in a different domain, removed from the marketplace of happiness seekers.

In a sense, he is a new person, and the permanence of his relationship reflects this new reality. More than an option, the bond between husband and wife is an existential framework serving as basis for the family unit, a universe unto itself.

Similarly, the covenant between G-d and His people exists in a separate dimension. Their relationship is not subject to the whims and caprice of fickle-minded man. The establisment of the Bris leaves no room for escape, no hope of divorce. It defined anew the status of the Jewish people, G-d's partner in creation.

Betrayal of this bond is the ultimate treachery, a sin that cannot be forgiven. Much as a woman who strays has made a mockery of herself, and a wreck of her family, so too, the meanderings of the B'nai Yisrael destroy the foundation of existence.

When the Bris is violated, life itself cannot go on.

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The Ramban implies that the new Bris is the curse itself; the second covenant being the very punishment of those who stray from G-d's command .

The revelation at Har Sinai announced to the world the details of G-d's will, the distinction between good and evil. The Jewish people were crowned as bearers of this message, destined to actualize G-d's presence in the physical world.

But what if this responsibility is forsaken, and the covenant ignored? How is G-d's will to be revealed?

A mere punishment for sin will not suffice, for the existence of evil is then permanently ensconced as a natural feature of a wayward world, denying the G-dly unity that is the only basis of existence.

So long as evil can be entertained as a viable option, unpleasant as it may be, the covenant that creates an unshakable bond is an empty promise. If even the righteous understand the possibility of sin, they share the same faulty world as those who would deny G-d's law. The Bris must transport the Jew to a different dimension, one where the will of G-d reigns alone.

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Consider then the destiny of a people gone astray:

"And the last generation will say, your children that arise after you, and the alien that comes from a faraway land, when they see the plagues of that land, and the sicknesses that G-d has imposed upon it. Brimstone, salt, and burning, is the whole land, it cannot be sown, nor produce, no grass will grow upon it..." (Devarim 29, 21-22)

This is not mere punishment. It is life made unbearable. Impossible.

Yes, man may choose evil. He has complete and total freedom to do whatever he desires.

But where does this freedom lead?

Much as he as the possibility of running off a cliff, the pursuit of wickedness is his road to oblivion.

A world without G-d translates into total desolation.

The Tochacha is more than retribution. It is this punishment that serves as revelation of a new dimension, the creation of a world where Klal Yisrael stands alone, witnesses to a reality larger than life.

The Tochacha reveals that a life without Torah cannot exist.

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This covenant is a pact that can never be broken. With every act invoking a Divine response, each deed carries cosmic significance. It follows that man must bear in mind the consequence of his behavior, conscious of the goal and purpose of Heaven's design.

Success then, is measured by the extent to which man is loyal to the original plan. No deed or thought can escape the Bris which is the basis of our existence, each violation bringing the scent of death a little bit closer.

Only one man in the Torah is referred to as successful - "And G-d was with Yosef, and he was a successful man." (Breishis 39, 2)

It is Yosef and his descendants who are known as Shomrei HaBris, keepers of the covenant. It is this covenant that ultimately guides and protects them, insuring the fulfillment of Heaven's promise - "Va'Ani, Zos Brisi Amar Hashem, Ruchi Asher Alecha, U'Dvarai Asher Samti B'Ficha, Lo Yamushu MiPicha, U'MiPi Zaracha, U'MiPi Zera Zaracha, MaiAtah V'Ad Olam"

It is our complete commitment, the constancy and consistency of true faith, that guarantees eternity. Connecting the past to our future, our children become part of a better tomorrow, a world that stands together before G-d.

"Atem Nitzavim HaYom, Kulchem, Lifnei Hashem Elokeichem"

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ROSH HaSHANAH

"At four periods the world is judged: at Pesach, for the produce; Atzeres, for the fruits of the tree. On Rosh HaShanah, all the world passes before Him....; at the Chag, they are judged regarding water." (Rosh HaShanah, Chapter 1, Mishna 2)

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Why is the first of Tishrei an appropriate time to judge mankind?

While the judgments of the Shalosh Regalim each relate to items produced at that particular juncture, the judgment day of man could just as well be carried out at any other time.

The Ran, commenting on this Mishna, cites the well-known dispute of Rebbi Eliezer and Rebbi Yehoshua as to the date of creation. According to Rebbi Eliezer, who teaches that the world was created on the first of Tishrei, we can understand why this day serves as Yom HaDin. But, the Halacha follows Rebbi Yehoshua, states the Ran, who rules that the first of Nissan is the dawn of man's creation. If so, our query remains unresolved: why is this period different than any other?

The custom of blowing the Shofar throughout Chodesh Elul is not mere preparation for Rosh HaShanah, but it has a value of its own. According to the Tur, our Shofar echoes the sound heard in the camp of Israel as Moshe Rabbeinu ascended Har Sinai, on the first of Elul, on his way towards receipt of the second tablets. On Yom Kippur, Hashem finally is appeased, and Moshe descends with life in his hands.

Apparently, the placement of Yom HaDin is a function of this trek up the mountain. It is the Shofar that announces G-d's greatest gift, and it is on Rosh HaShanah that this favor begins.

Rosh HaShanah is a new lease on life.

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When Moshe Rabbeinu descended from Mt. Sinai to the scene of Klal Yisrael dancing around a Golden Calf, he cast away the Luchos.

Why?

The first Luchos granted freedom to the Jewish people. Not mere political independence, but eternal life, invulnerable to the angel of death, immune to the influence of the nations.

But, after worshiping Avoda Zara, the nation was subject to destruction, and G-d promised to wipe out the entire generation. Hence, the gift of Torah was rescinded. The Torah, tree of life, is an inappropriate possession for those subject to imminent death.

This decree was never revoked. The sentence of death still looms. On Rosh Chodesh Elul, Moshe Rabbeinu returned to Heaven and G-d granted a stay of execution. This reprieve takes shape in the second Luchos, but, if they, too, are rejected, Klal Yisrael returns to its original position, with no right to life.

The popular perception of Rosh HaShanah is the day our future is decided, determining the course of the upcoming year. Our feeling is that life itself is a given, what remains to be determined are questions of better or worse, more or less. Even, perish the thought,

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perhaps this is the end.

The truth is a bit different.

It is the original sound of Har Sinai that resonates on Rosh HaShanah.

Man can choose between two different dimensions, a life of Torah, or the death sentence of the Egel. For those who cling to the Etz Chaim, their connection to life itself is renewed once again.

Simply put, it is not daily events that are being ordained, but it is the essence of life that hangs in the balance. Are we citizens of the world that is called life?

If the major part of our waking day is spent dreaming of the fantasies that modern culture provides, our conscious identity dissolves in a world of make-believe. The Torah, in contrast, is utter truth, and eternally so. Its hallowed words provide refuge for those seeking escape from oblivion.

Unfortunately, in the frenetic pace of a high-tech world, this basic idea is easily forgotten.

It is the Shofar that serves to awaken us from our slumber, to remind us what life is really all about.

It is this Shofar that was heard on Har Sinai, and it is this Shofar that assures we will stray no longer after foreign gods.

Let us explain how.

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"...Why is it that the sound of man is not heard during the day as well as it is heard at night? Because of the cycle of the sun, which chops through the firmament as a woodcutter chopping cedars.....Were it not for the cycle of the sun, the sound of the multitudes of Rome would be heard, and were it not for the sound of the multitudes of Rome, the sound of the cycle of the sun would be heard." (Yoma 20b)

What is the sound of the sun, and what does it say?

"The heavens declare the glory of G-d, and the firmament of sky tells of His handiwork." (Tehillim 19, 2)

The sun and the stars reveal a tale of spiritual splendor, displaying the magnitude and magnificence of G-d's dominion. This story is difficult to relate, for the natural world of cause and effect conflicts with the discovery of a deeper dimension. It is this resistance that the sun steadily flattens. As a woodcutter chopping away at the trunk of a tree, the hidden world of the spirit slowly overcomes the superficial perceptions of a materialistic existence.

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The Roman multitudes and their varied descendants fill the air with the bombastic cacaphony of a society that knows only itself. Their boisterous parade drowns out the still, silent voice of G-d's lingering word.

In our busy lifestyle of travel to and fro, harried schedules that juggle two jobs and take care of the kids, we easily overlook the true meaning of life. In a hectic struggle with the daily grind, the fleeting headline of fame and fortune is the only sound heard.

Long ago, at the foot of Har Sinai, a Shofar was heard. When that sound broke through its physical barriers, the entire world stood still and silent, suddenly attentive to the Dvar Hashem.

The Shofar has no words.

It is the sound that precedes all speech, the pure thought that silences a clamoring world. Its words are rendered superfluous, for the reality is abundantly clear.

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When G-d spoke at Sinai, the souls of the Jewish people left their bodies, unable to contain the awesome revelation of G-d's immediate presence. With words of Torah, Hashem restored them to life, the original Tchiyas HaMeisim. From that moment on, our life is singularly defined by the Torah we live by.

Har Sinai marks the dawn of a different creation, the eternal life of a nation loyal to its Creator.

As the sun reflects G-d's honor, the Jewish people are testament to His command.

On Rosh HaShanah, we are not judged merely by our actions. Rather, our continued existence is weighed in the light of His glory.

Are we able to testify to the truth of His word? Do we have a place in the world that G-d creates? Do we have our own page in the book of life? Or, have we lost the sound of the Shofar, oblivious to its call?

On this Rosh HaShanah, Moshe Rabbeinu has once again climbed that mountain. It is his Shofar that separates the chaff from the essence of life. In its wake, we strive to hear once more the sound we have forgotten, the truth and justice that cannot be ignored.

"Ashrei HaAm Yod'ei Tru'ah, Hashem B'Or Paneicha Yehaleichun"

I want to take this opportunity to wish everybody a happy, healthy, and successful new year. K'siva V'Chasima Tova.


This shiur is now available on the internet at:

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TSHUVAH "And what is Tshuvah? That the sinner abandon his sin, removing it from his thoughts, resolving in his heart never to do it again.........and He who knows all that is hidden will testify that he will not return to this sin forever... (Rambam, Hilchos Tshuvah, 2, 2)

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Consider the following. A man repents from his deeds, fully regretting his past and committing himself to improvement. Yet, after Yom Kippur he slips once again into his familiar pattern. Is his Tshuvah meaningless?

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Rabbeinu Yonah, in Sha'arei Tshuvah, lists the twenty fundamental elements of repentance.

"And the second, abandoning the sin. He should abandon his evil ways, and commit with all his heart not to go back on that path again."

The resolve to never again commit the sin, seems, at first glance, to parallel the Rambam's requirement. G-d, Himself, must bear witness to an improved future before repentance is accepted.

However, in his discussion of Fundamental 19, Rabbeinu Yonah writes as follows: "The nineteeenth, abandoning the sin when it occurs, while at the height of his desire. Our Sages, of blessed memory said: Who is the Ba'al Tshuvah whose repentance reaches the heavenly throne? When he is tested, and emerges unblemished, at the same time, the same place, the same woman."

If the basic principle of abandoning sin incorporates the promise to never again succumb, how can this same fundamental be listed again? Apparently, this guarantee of future compliance refers to a higher level of repentance, one that 'reaches the heavenly throne'. In order for this level to be achieved, one must be repair his sin, assuring that it never be repeated. But, there are many levels of Tshuvah. A commitment to repent one's ways is also meaningful, even if man subsequently stumbles before the temptations of the Yetzer.

In fact, a careful reading of the Rambam will show that he describes the same varied levels. In the Halacha cited above, he refers to the testimony of G-d as 'He who knows all that is hidden', not as 'He who knows the future'. G-d, who knows the hidden recesses of man's heart, is aware if the sinner's resolve to change his ways is truly sincere.

A guarantee of future obedience is mentioned separately: "What is complete repentance? He who has the opportunity to commit the sin he once violated, and refrains, as a result of his Tshuvah, not from fear, or lack of ability...." (Rambam, ibid., 2,1)

The Rambam, as well, therefore, is referring to two differing levels of Tshuvah. 'Tshuvah Gemurah' - 'Complete repentance', is the nineteenth fundamental of Rabbeinu Yonah, assurance that the sin will never be repeated. Resolve and contrition are also meaningful, in and of themselves. Although man has not been transformed, his sincere desire to change fulfills Tshuvah's basic requirement.

In this shiur we will try to explain why this is so, demonstrating how sincerity and commitment are the tools with which to approach the Day of Atonement.

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Sin can be committed in two ways.

There are those who who see clearly the value of Torah and Mitzvos, but falter when confronted by the powerful physical drives invoked by the Yetzer HaRa. Though fully aware of the futility of sin, they have discovered that righteousness is not automatic. It can be achieved only through the lifelong process of harnessing one's body to the dictates of his soul.

He sins often, but his sins are all circumstantial, not reflective of the inner self that yearns for perfection.

Another man stands comfortably on the path of iniquity. He has no second thoughts in his pursuit of the materialistic pleasures that are his aim and desire.

He is not overcome by his inclinations. On the contrary, the Yetzer HaRa is his friend. He invites him in, hoping to enhance the pleasure of sin that is the Yetzer's promise.

These two types of sin require different methods of repentance.

For the first, a resolution to change is nearly meaningless. He is already committed to a life of observance. Just as he was previously unable to stave off sin's powerful urge, so too, he will succumb once again when similarly confronted. His only option is to work towards self-improvement, strengthening the Yiras Shamayim that is man's only weapon in the constant battle against evil. This is the higher level of Tshuvah, reached only after years of struggle.

The man who enjoys sin, however, needs Tshuvah of a different sort. As per the principles of Rabbeinu Yonah, he must first resolve to change his ways. For him, regret is meaningful only after the sin has been abandoned. Otherwise, he is comparable to a man who immerses in the Mikvah with impurity on his hands. He remains impure despite his contrition.

We have uncovered two different types of 'Azivas HaChet' - abandoning sin.

The first, a basic commitment to change, is appropriate for the man who identifies with sin. He relates to his desires as second nature. The second, for the man who sins by chance, involves a permanent elevation of charachter, a 'Tshuvah Gemurah'. Once he has done so, he can guarantee that the sin will never recur.

The key distinction between these two individuals is this: Is the sin a chance occurrence, or is it viewed as natural and acceptable behavior?

Let us now explain.

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The Rambam enumerates twenty four obstacles to repentance. (Hilchos Tshuvah, 4, 1) The man who is guilty of these particular sins will find Tshuvah nearly impossible.

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Have we not been taught though, that Tshuvah is always acceptable, even to man's dying day?

The Maharal (Nesiv HaTeshuvah, 8) explains that if not careful, sin becomes an essential part of one's self. Certain actions reflect an attachment from which man is not easily weaned.

Why should this stand in the way of repentance? Is it not possible for man to feel remorse for everything he has done?

Let us analyze the scales of judgment.

"Every human being has merits and sins. He whose merits outnumber his sins is a Tzaddik, and he whose sins outnumber his merits is a Rasha. Half and half is a 'Beinoni'."

"This measure is not according to the number of merits and sins, but according to their weight. There are merits that equal numerous sins......and there are sins that equal numerous merits....The measure is only according to the insight of 'E-l Dayos', and He knows how merits are measured against sins."

"Therefore, each man should see himself as if, for all year, he is half meritorious and half guilty. And so too, the entire world is half meritorious and half guilty. If he sins one time, he will tip his scale, and all the world's, to the side of guilt, causing destruction. If he performs one Mitzva, he will tip himself and all the world to the side of merit, bringing salvation to himself and them, as it says, 'V'Tzaddik Yesod Olam' - 'the righteous man is the world's foundation' " (Rambam, Hilchos Tshuvah, 3, 1-4)

Is this a reasonable assumption?

Every day we perform thousands of deeds for which we are judged. Multiply that by three hundred and fifty, and man must account for, at the very least, a million particular actions each year. What are the chances that any person will stand before G-d on Yom Kippur at precisely fifty-fifty? And the Rambam tells us that each and every individual should imagine himself a Beinoni?

The key phrase of the Rambam is 'the measure is only according to the insight of E-l Dayos, and He knows how merits are measured against sins'. This parallels a statement that we quoted earlier, 'and He who knows all that is hidden will testify that he will not return to this sin forever'.

As we stated above, G-d referred to as 'knowing all that is hidden' and not 'knowing all the future'.

Let us rid ourselves of the notion that man is judged on a point system, as if life is a complicated football game. It is man that is being judged, not his deeds. Who is this man that comes before G-d, Tzaddik or Rasha? Where does he stand, and with whom does he identify? Most important, on whose side is he on?

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Looked at in this way, it's clear why we are all 'Beinoni'. We may identify with Torah, but, unfortunately, sin is no stranger. Though sometimes enjoying a 'blatt gemara', we are also attracted to life's temptations. We stand on the threshold, planted in two worlds.

On Yom Kippur, it's time to choose.

G-d, 'E-l Dayos', who 'knows all that is hidden', testifies to our true desire.

What do we really want?

What is it that occupies our thoughts? What do we look forward to? Mitzva? Or Aveira?

As we said, there are two types of sinners. The man who sins consistently cannot guarantee that he will never repeat his sin. But that is not what is expected.

He merely needs to say that he doesn't WANT to travel that road again.

The essence of man is his 'Ratzon', his will and desire. If he can disassociate himself from sin, even for one day, he plants himself in the world of good that G-d wishes to maintain.

But, if he identifies with the twenty-four sins of the Rambam, he will find it exceedingly difficult to separate himself from actions that now reflect his deepest desires. This explains the idea of an obstacle to Tshuvah. Though still theoretically possible, he is more like Rebbi Elazar ben Durdaya, the man who returned from the dregs. He will discover that for him, true repentance can be achieved only by renouncing every filthy fiber of his being.

If instead, he learns to distinguish between the light of his soul and the deep, dark chasm of the evil that beckons, he can stand before G-d and say: 'It's not me! Help me, G-d, I don't want to sin again!'.

Hashem, 'who knows all that is hidden', will 'testify that he will never return to this sin'. Not that he will never again succumb. It is enough that his sincerity and commitment are real. At this moment, with the clarity he now possesses, he cannot sin. True, he may slip from this point once Yom Kippur is gone. Only the angels lead lives that are purely static and consistent. The consciousness of man is always changing. But, where does he stand today? If, at the present moment, there is room for favorable judgment, he has weighed in on the side of good. G-d knows that his merits outnumber his sins.

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The Alter of Kelm cites a parable to describe a futile repentance.

A father, hoping to eliminate his son's fascinaton with sweets, asks him to spit out the candy he has been chewing. The obedient son accedes to his father's command, and disposes of his candy. He fulfills his father's request, but it has no effect.

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He still loves candy.

If we truly endeavor to repent, we must learn that sin is distasteful, not merely forbidden.

The Midrash describes the man who wastes the opportunity to repent during the Days of Awe.

"A group of gangsters are imprisoned by the king. They dig a tunnel, break out and escape. One prisoner remains behind. When the warden comes and sees the tunnel, and this prisoner still locked up, he hits him, saying, 'You idiot, the tunnel is open before you, why didn't you hurry and escape with your life !?!' " (Koheles Rabbah, 7, 15)

The parable is clear. On Yom Kippur, man has refuge, ready and available. By failing to take advantage of the opportunity to flee, he sentences himself to a life of hardship and suffering.

Yet, there is one strange element in this story.

Why does the prison warden punish the criminal for choosing to remain in his cell? What has he done wrong?

If he doesn't run when he has the chance, it's not because he is trying to be honest.

He remains behind because he doesn't think he's in prison.

He likes it here.

Our Sages teach us that 'HaSatan', by measure of Gimatria, equals three-hundred and sixty-four. The forces of evil have strength and control for most of the calendar year. On one special day,'Yoma', they are completely powerless. On Yom Kippur, the Satan will not tempt man with the varied weapons at his disposal.

Man will sin only if he wants to.

We come before G-d on Yom Kippur with sincerity and commitment, saying, 'Yes, I have sinned, Chatasi, Avisi, Pashati. But, I am not happy about it. I have a Yetzer HaRa, and I fell victim to its wiles'. We disengage ourselves from sin and hope for a better future.

But, if we fail to take advantage of a day with no Satan, what are we saying?

I like it here. This world is not a prison. It's a first-class hotel.

And, like every good hotel, the bill will be presented at check-out time.

Hashem has opened up the backdoor.

Let's run while we have the chance.

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G'mar Chasima Tova.










52. WAJELECH

53. HA’AZINU

54. WE ZOTH HABERACHAH



CHAG HaSUKKOS

"And you shall take for yourselves on the first day, fruit of the esrog tree, date-palm branches, twigs of the myrtle tree, and brook willows, and you shall rejoice before Hashem, your Lord, for seven days." (VaYikra 23, 40)

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The holiday of Sukkos is referred to as 'Zman Simchaseinu' - 'the period of our rejoicing'. Though the Mitzva of ''v'Samachta B'Chagecha' applies to each of the Shalosh Regalim, this particular Yom Tov contains an innate element of rejoicing which is the basis of the holiday, not merely an added requirement.

This verse seems to indicate that the taking of the four species is an innate expression of joy, more so than Mitzvos associated with other Chagim, which are not defined in terms of Simcha.

In our shiur this week, we will explain the basis of this happiness, describing the special effects of the Arba Minim.

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"And you shall take for yourselves on the first day..." - "Is it the first [day]? Actually, it is the fifteenth, yet you say 'on the first day'? Rather, it is first in the accounting of one's sins." (Midrash Tanchuma, Emor, 22)

The taking of the four species, along with the Sukkos preparations, follow the Yomim Noraim, when Klal Yisrael's sins are forgiven. In a sense, this Chag marks the start of a new account, a fresh start for man.

On a deeper level then, this Midrash alludes to the cleansing of all sin. More than individual Tshuva, this day celebrates the repair of mankind's original fault, the sin of the Eitz HaDa'as. With Esrog in hand, a renewed man stands before G-d, ready for a new beginning.

Let us explain.

Man was not the first to sin.

On the third day of creation, G-d commanded the earth to bring forth trees with a taste similar to its own fruit. Yet, the earth did not comply, producing sweet-tasting fruit, but a tree with a taste of its own.

The earth was not immediately penalized for this misdeed, yet, when man subsequently sinned, castigation of the earth was part of his punishment. Apparently, these two sins are related, both based on a similar mistake in judgment.

It follows that the rectification of both offenses is also accomplished simultaneously.

"What type of tree did Adam and Chava eat from?....Rebbi Abba of Akko said: an Esrog, as it is written: 'and the woman saw that the tree was good to eat' - Go out and see, which is the tree whose taste is as its fruit? You will find only the Esrog." (Breishis Rabbah 15, 7)

The Esrog tree is unique, a pure echo of a time beyond creation, when the will of G-d was automatically heeded. Hence, its fruit is a harbinger of the world to come, and with

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this Mitzva, we stand before G-d in our temporary dwelling.


If the Esrog tree is a symbol of a world without sin, how can the very same Esrog also be the Eitz HaDa'as, essence of all wrongdoing?

Let us first understand how earth can sin.

In a perfect world, the will of G-d would be self-evident and undeniable.

Unlike the present situation, where existence itself conceals G-d's word, life without earth was a solid unity, with nothing to distinguish the past from the future. Source and destination, cause and effect, means and ends, are all synonymous terms in a world whose goals are everpresent.

Olam HaZeh is a bit different. Though man often means well, the process of achievement often strays far from the intended goal. At times, one loses sight of the forest among the maze of trees, forgetting that his physical self is only a vehicle to be utilized, not an end unto itself.

The earth doesn't sin because it is evil, nor is it rebellious. Its failure is the nature of this world, an incomplete expression of Divinity. This world is definitively limited, one step leading only to another, unable to grasp the vastness of eternity.

Adam and Chava yearn for something more, a world whose trees taste as sweet as its fruit.

Good intentions notwithstanding, this is man's original sin.

He wants permanent bliss in the Garden of Eden, unaware that he first must travel a road of trial and tribulation.

It takes a long time for one to grow a kosher Esrog.

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Avraham Avinu faithfully endures ten difficult tests, his loyalty highlighted by the fulfillment of every command.

After the tenth and most difficult request, the order to sacrifice his beloved son, G-d commends Avraham for his commitment: ".....now I know that you are one who fears G-d."

Is this an act of fear? Doesn't the willingness to give his all reflect love for G-d, more so than fear?

Let us explain the different functions of Ahavah and Yir'ah in the service of G-d.

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One who loves G-d observes His law with enthusiasm and excitement, happy for the opportunity to find favor in His eyes. He merges his own personal will with that of his Creator, voiding the usual conflict, the struggle of man's soul with his selfish desires.

In contrast, fear of G-d forces man into submission, acquiescing to something he doesn't enjoy. He may negate his will before a Higher authority, but he harbors hidden resentment, unhappy with his sacrifice of comfort and pleasure.

The ideal servant of G-d learns that both of these traits are necessary for Avodas Hashem.

While love of G-d is an ideal that one may strive for, man must first subdue the egocentric wishes of a self he dare not ignore.

While fear alone leads to bitterness, Ahava alllows him to experience the joy of a spiritual moment.

Avraham Avinu arrives at true love, but Hashem reveals that this love incorporates the best elements of fear. Avraham recognizes that man cannot love G-d without conquering one's self, and he demonstratively parts with his dearest possession. He loves life, seeing it as a means towards a higher goal, but its value is measured only when harnessed to G-d's will.

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Adam and Chava sorely want to eat from the Esrog tree. Not because it's sweet-tasting, nor because it's pretty, but because the Esrog carries the fragrance of eternity, a world where every item submerges its individual identity into an element of the Divine.

They forget one important point.

This world is a lemon.

Man longs to be close to his Creator, pledging to dedicate his life for the sake of His glory. But he dare not ignore the physical presence that cries out in protest, for this world can never reflect His unique perfection.

This is the error of all those who claim to serve G-d with love, disdaining the disciplined severity and strictness of His law. They fail to see that the study of His Torah is the ultimate expression of Ahava, teaching the appropriate role of every item in creation, its role in the grand design.

The four species each reflect a different aspect of man's physical self, elevating his body in a service of love. This is true joy, the happiness that comes with fulfilling one's purpose in creation, finding his own place in G-d's world. It is achieved only after a month of repentance, days of fasting and prayer, a willingness to sacrifice one's life at the altar of His command.

Now, man is finally ready to enter the Sukkah, a world apart, protected by the shadow of

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G-d's eternal presence. Clutching his Esrog, and waving his Lulav, with the eyes of Hadasim, and the lips of a willow, he leaves behind the world of the nations, a life of suffering and dissension, praising for eternity his Lord, the King.

"Kol Atzmosai Tomarnah, Hashem, Mi Chamocha" - "All my bones shall say, Hashem, who is like you?"

Chag Sameach.













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