The second rung on the ladder to greatness as discussed in Tehilim, Chapter 15 is- “U’foel tzedek- The one who does what is right.” The Zohar corresponds this to the second commandment, “Lo yihye lecha elohim acheirim- You should not have foreign idols.” This also corresponds to Yitzchak. On a superficial level it’s difficult to see the connection. The Zohar says the one who kills a person who is meisit-convinces others to worship idols, is a poel tzedek - does the right thing. The Malbim says, poel tzedek speaks

about the obligation between man and man.

In Devarim it says, “If your brother the son of your mother…will incite and say- ‘Let us go and worship idols…’” The Torah brings the example of somebody very close to you. If he attempts to convince you to worship idols, the Torah says, “Your hand should be the first against him to kill him…” The only obligation in the Torah where we find punishment for thought and speech is idol worship. The lesson is meant for all generations.

Let’s explore this further. In Parshat V’zot Habracha, Moshe says it befits the tribe of Levi to be kohanim. This is because after chet ha’egel, Moshe asked those loyal to Hashem to kill the people who were involved in worshipping the golden calf and the tribe of Levi stepped forward to do so without differen-tiating between very close relatives and strangers. Killing idol worshippers is a very harsh painful obligation but it’s a mitzva and for that Levi got the kehuna.

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Traveling the Journey of Life Tehilim 16Based on a Naaleh.com shiur by Rebbetzin Leah Kohn

Based on a Naaleh.com shiur by Mrs. Shira SmilesSummary by Channie Koplowitz-Stein

As Yaakov Avinu’s death approaches, he gathers his sons around him and blesses them. Yaakov concludes Yehudah’s blessing with a somewhat cryptic verse: “Red eyed from wine and white toothed from milk.” The Ben Melech contrasts the descriptions of Yehudah and Yosef. Yehudah is a lion, a majestic king who has an abundance of indulgent food like wine and milk. In contrast, Yosef, also destined for leadership, is compared to an ox, the animal needed to plow the fields to provide wheat and the basic necessary foods. In that final Messianic era, there will be great abundance and each will sit serenely under his vine and fig tree. Leah felt a need to go beyond the physical with her child, to thank Hashem. She named him Yehudah/Gratitude. When Rachel gave birth, she focused on the miracle of a physical child, and, praying for another son, named him Yosef/Additional. These attributes were manifested in the lives of these two great leaders. Yosef became a king in Egypt. His main contribution was to provide physical sustenance to Egypt and his family. At the same time, Yehudah was sent to Goshen to establish a yeshivah for the spiritual suste-nance of the family. Two hundred fifty years later, when Bnei Yisroel entered the Land, Joshua, descended from Ephraim, was the leader who captured the land flowing with milk and honey, while King Solomon, a descendant of Yehudah would build the Beit Hamikdosh for the nation’s spiritual sustenance. And in the end of days, Moshiach ben Yosef will

precede Moshiach ben Dovid. Throughout our history, it is Yosef who prepares the physical soil for the spiritual seed to grow. Six is the completion of the physical world, while seven introduces the spiritual aspect. Yesod/ foundation is the sixth sefirah, and Malchut/kingship is the seventh. Each of these characteristics matches one of the seven symbolic ushpizin we invite into our sukkah. The sixth guest is Yosef, completing the preparatory epoch, followed by King David. Just as the sixth day encompasses the necessary preparation that enables us to enjoy the spirituality of Shabbat, so will the era of Moshiach ben Dovid require the preparation provided by Moshiach ben Yosef. We acknowl-edge this connection of the physical to the spiritual by reciting first “There was evening and morning on the sixth day,” as we begin the Kiddush. As the Sifsei Chaim notes, the food we have prepared on Erev Shabbat, on the sixth day, should serve as a vehicle through which we enter the spiritual stage of Shabbat. The Ohr Hachaim Hakadosh interprets the red eyes as judgment and anger and refers to the future redemptions of Egypt and Moshiach. In Tehillim it says, “He releases those bound with b’kosharot/with fetters,” and explains that those bound [Bnei Yisroel in exile] will be released with both bekhi/tears and shirot/song. In the exodus from Egypt, there will be tears for the drowning Egyptians while Bnei Yisroel will sing songs of praise. In the future redemp-tion, Hashem will be “red eyed” in judging the idolaters who oppressed Torah scholars. While

exacting retribution from our oppressors, Hashem will smile at us broadly, showing us “the white of his teeth.” Alternately, at the time of anger against our oppressors, Hashem is showing the milk of His kindness on His favorite son, “Haben yakir li.” In both interpre-tations, Yaakov is prophesying that the redemption from Egypt and the final redemp-tion will have elements of both tears and song. Emunat Itecha explains that both tears and song refer to Bnei Yisroel. We will cry as we remember our bitter experiences in exile while we will sing in exultation at our redemption. In fact, writes Rabbi Mandelbaum, it will be necessary to go through pain and suffering before the arrival of Moshiach. Humanity has accumulated so much sin that still needs atonement. A person who realizes that the medicine will cure him, may cry out in pain while still rejoicing at being cured. Rabbi Yochanan teaches that it is better to show the whites of one’s teeth by smiling at another than serving him milk [or other foods]. Rabbi Wolbe adds, “Initiate a greeting to every person.” It’s like a ray of sunshine as you validate his existence. Why is this the power of a smile linked with the blessing of Yehudah, asks Rabbi Zveig? There’s a difference between a human king and a lion, king of the animals. The lion rules through intimidation. The human king is meant to rule by empowering others, validating their importance, especially with a smile.

Parshat Vayechi: Finesse Fusion and Friendliness

In Parshat Yitro, the second commandment states, “You shall not recognize the idols of others...” The literal translation is- you shouldn’t follow other idols. There are no other deities that can be called Hashem. Why does the Torah call it elohim acheirem? Rashi brings two explanations. There are entities that are called deities by other people and I’m telling you -don’t make them your deity. Rabbenu Bachya elaborates on Rashi. Idols get their power from another entity, they’re dependent creatures. The beginning of idol worship was the service of the heavenly bodies. Although they appear awesome and powerful, they cannot exist for one moment without Hashem who is the only being that is totally independent.

Rashi gives another explanation; they are

foreign to those who worship them. They don’t listen to them or help them in their time of need. Now we can understand the grammati-cal difficulty in the pasuk which says, “Lo yihye lecha Elohim-lecha- you- is singular. It speaks about one worshipper and many deities. The Ohr Hachaim says, the moment one makes for oneself another deity other than Hashem, it will be impossible to stay with one. If you don’t believe in Hashem, you will run from one idol to another and nothing will help you. It’s not just idols. If you take anything besides Hashem and Torah and make it your main focal point in life, whether it’s money or academia, it will not satisfy you. It’s a false idol.

Why do people run after idols? The Rambam says it started with people worshipping various aspects of creations. People are looking for logic, to understand. But believing in Hashem

is accepting a being beyond one’s comprehen-sion and facing situations when the only thing we can say is- We don’t know, it’s from Hashem and we have to think what it’s trying to tell us. But that’s not easy. People face myriad challenges that they want to have a hold on. They plant seeds and want crops to grow. There’s no control over rain, flooding, and disease that can destroy their efforts. The earlier generations were very spiritual people. They knew Hashem, but they also knew how the spiritual reality affected the physical world. They knew that every entity has a spiritual power behind it in heaven and if you knew how to maneuver it, you could control it. It was a very sophisticated way of worshipping idols. The stone idol wasn’t really what they were serving. It was just a symbol of the powers they wanted to manipulate.

“Take fast hold of discipline, do not let it loose; guard it, for it is your life.” Mussar is related to yissurim- suffering. One of the great educa-tional mistakes in today’s system is that it tells us to praise kids for no reason. If there’s nothing real you’re praising your child for, he won’t believe you. Ask him to do something that he’s capable of doing and then praise him. Teach your child to be self-disciplined and his self-esteem will grow. When he gets up on time, tell him, “That’s amazing.” Don’t make him feel good or find excuses when he gets up late. Teaching your child mussar doesn’t mean teaching him to aim for achievements that require skill or daring. It’s about self-control, being able to say no when you want to say yes. “Don’t go in the path of the wicked or walk in the way of the evil.” Social environment plays a critical impact. You have to teach children

what good and evil are. They don’t know that intuitively as they know strong and weak. One of the modern methods of child raising is that the therapist or guide will tell you- don’t interfere when your children fight. Let them work it out themselves. They will do that by following the law of the jungle where the strongest always prevails. Your children need to to learn that the people who hurt others are not good. Avoid them and don’t walk in their ways. The Netivot Shalom says you have to be aware who your children’s friends are. This is tricky. If you’re not careful, they’ll pick up bad behavior from their peers. If you’re too careful they may become spiritual snobs. What’s the middle path? It’s human nature to want the approval of the people you find yourself with. You have to try to help your kid have good friends.

There are things which aren’t forbidden by the Torah explicitly, but if one thinks ahead one can see where it could go. I was privileged to have Rabbi Aharon Feldman as a neighbor. He was a very wise man. Once, parents sought his guidance about one of their children who wanted a bike. He said, “You’re telling me he’s having a lot of trouble staying focused in school. Where will he ride this bike? What will it take him towards?” A child like that doesn’t need another distraction. He needs something that will keep him grounded. For another child it might be a means of escape, a healthy way to release energy. You have to be able to individuate. But you also have to ask the question always -Where is this bus going? Don’t get on a bus that’s heading in a direction you don’t want to go. As the parent, it’s your responsibility to guide your children to make the right choices that will take them on the righteous path.

Traveling the Journey of Life Tehilim 16Based on a Naaleh.com shiur by Rebbetzin Leah Kohn

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Brought to you by Naaleh.comVolume 13 Number 40

Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

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Mishlei: Wisdom and ChildrenBased on a Naaleh.com shiur by Rebbetzin Tziporah Heller-Gottlieb