Parashas Nasso Some thoughts from R' Gamliel Rabinowitz!

There is a famous saying from הרה''ק רבי דוד משה מטשורקוב זי''ע R' Dovid Moshe from Tschorkov z"ya, that the Shabbos after every chag still has the light and essence of that chag. In yiddish the Shabbos after a chag is called "שבת נוך יו״ט " the word נוך has 2 meanings; after and another. That fits in perfectly with what the holy rabbi said. So let's try and connect  Parashas Nasso with Shavuos.

This weeks parasha is the longest one in the Torah. There are many midrashim written on it, and the holy Zohar also writes at length on it. That is lesson #1, just like if you want to study this weeks parasha well and in depth, you have to spend a considerable amount of time learning; so to with the rest of the Torah, if you want to know it well, if you want it to penetrate your mind and your heart, you have to spend a considerable amount of time studying, and not just use the cliff notes.

Our next lesson comes from the gemara in Shabbos:)שבת פח.( על מאמר הכתוב )שמות יט, יז( ויתיצבו בתחתית ההר, אמר רב אבדימי בר חמא בר חסא: מלמד שכפה הקדוש ברוך הוא עליהם את ההר כגיגית, ואמר להם: אם אתם מקבלים התורה מוטב, ואם לאו שם תהא קבורתכם."And they stood at the bottom of the mountain (Exodus 19:17)-" Rabbi Avdimi the son of Chama the son of Chasa said,"This teaches that the Holy One, Blessed be He, held the mountain over them like a barrel and said, 'If you accept the Torah, it is good. And if not, here shall be your graves.'" 

Thats a bit strange?!?!?!? Klal Yisroel just said, "gnash v'nishma" Why does Hashem have to hold the mountain over their heads to force them to accept? Sometimes we get inspired, we take things on, we start new things, but do we stick to them? Even when the inspiration is gone? Thats lesson #2. The Torah is constant  ! Through thick and thin! Through the snakes and scorpions of the desert! And also through the good times! 

We'll continue after Shabbos! 

18

Parashas Bamidbar - Shavuos Zman Matan Toraseinu

This week we start reading a new book in the Torah, the fourth book in the Torah, Sefer Bamidbar, The book of Numbers, the book In the wilderness.

Hashem tell's Moshe Rabeinu to take a census of all the Israelite men from 20  years of age and above, "all those in Yisroel who are able to bear arms..."

Heads are named for all of the twelve tribes....Hashem tells Moshe not to include the tribe of Levi in the census, but to put them in charge of carrying, assembling, tending to, and guarding the Mishkan and its furnishings.

The tribes are then told specifically where each one should be in the encampment.

The Encampment of Klal Yisroel

			North
		Asher	Dan	Naphtali
	Benjamin		Merari		Yissachar
West	Ephraim	Gershon	THE Mishkan	Kohanim	Yehuda	East
	Manasseh		Kohath		Zebulun
		Gad	Reuven	Shimon
			South

Hashem then instructed Moshe to place the Leviim in attendance upon Aharon to serve him and the other Kohanim.

Hashem then instructs Moshe to count all of the Leviim from one month and up, and they were divided into three groups; Gershon, Kehas, and Merari. Each one of these groups was then given specific parts of the Mishkan to care for and carry when traveling.

The lessons for us to learn here which only really scratches the surface are the following which also tie in very well to Shavuos and each one of us accepting the Torah upon ourselves. 

We are all but a number in the greater Klal, but yet we are all individuals and one person cannot do what the other person is supposed to do etc. 

We are all grains of sand in the great desert of life, but we all have our places and our jobs. And if we unite and get together, we become all powerful and unstoppable.

 How significant can one grain of sand be? How much power can it wield? Maybe not a lot, but if they band together they can be a formidable force. So too, though each Jew IS significant, when united and bound together, they are an unstoppable force.

* While they might look alike on the surface, each Jew is a unique entity as is each letter in the Torah (because each letter is uniquely positioned next to other letters)

So learning to accept the Torah and live in the wilderess of life, means learning how to conform but yet still be an individual. Learning how to be an individual but yet not dissconecting from the whole of the Klal.

How do we do this? We give in and accept upon ourselves the yoke of the Torah, each one of us at his or her own level. 

How do we know what our yoke is? By talking to Hashem in our own words, by trying to establish a personal relationship with Hashem in our own words, by asking Hashem to show us the way, by coming back day in and day out. By finding others who are going along a path similar to ours and sharing our trials and triumphs so that we can all learn how to keep on growing, by finding people with more experience and knowledge than us who can help us along the way, by praying, and studying and praying and studying, and praying and studying. And by keeping it up day in and day out, even if we dont feel anything, even if we dont feel like we're moving ahead. By remembering that accepting the yoke of the Torah doesn't mean we're quitting our day jobs and "learning" all day but that we're at least committing, be it even for 2 minutes a day. And of course, the biggest lesson for Shavuos and accepting the Torah upon ourselves, is to do it with b"Simcha, with joy! Hashem had been waiting with anticipation for an "eternity" until this shidduch could be made between his most precious gift and his beloved children. The happiness that was realized on that day when we finally were worthy of receiving this present was unrivaled in all of history and formed the basis for our everlasting infatuation with the Torah....May it never end  

So enjoy the Chag, enjoy the cheescake ( "Insights Into Halacha: Of Bullseyes and the Korban Cheesecake". ) and enjoy knowing that we are now starting from scratch on the road to a better tomorrow each and every day!!!!

Let's wrap it up for this week....

We discussed yesterday how in order to connect our "world of action" to the higher spiritual planes that exist, and therefore live a life of meaning by feeling the truth of each and every mitzvah, we must work and plow the words of Torah. 

Rabbi Fierstein continues: Every Jew possesses his or her own individual portion of the Torah. When we devote our lives to the struggle of understanding its words we can clarify our share. Chazal teach us: הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתַי:He would say: If I am not for me, who will be for me? When I am for myself, what am I? If not now, when? 

The Chidushei Harim the grandfather of the Sfas Emes explains that if one does not bring his own portion of the Torah to the forefront, no one else can do it for him. Time, is also singular in nature; each hour contains a unique spiritual potential - "If not now, when". 

The third statement in this mishna, "If I am only for myself, what am I", teaches how important each individual's personal worship is to the Jewish people as a whole. The midrash we quoted the other day hints at this idea. Dovid Hamelech said "I turned my feet unto Your testimonies; my feet brought me to the beis knesses/house of assembly. The beis knesses is where ones personal avodah is brought to the klal. 

Mitzvos are rooted in spiritual worlds and contain many levels. By doing a mitzvah in this world one merits their deeper level in the worlds above. One mans individual actions cannot rise to those heights on their own; only by making himself part of the klal can he attain higher levels. 

The Torah concludes the blessings of Bechukosai with a promise. If we act as we should and walk in Hashem's statutes, the the Torah assures us: וָאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת׃ and made you go upright.(Vayikra 26:13)

What is the meaning of upright? Mans exterior form is only a outer garment over the light of his living soul. This passuk hints to this with the word "komamiyus" which can also mean "two levels/komos". A Jew, the Torah, and the Creator are all intertwined. The Torah has its revealed aspect, as does the Creator, but their true natures are sublime and hidden. So must a Jew be, his external nature covering his deeper inner soul. He then is komamiyus/upright. 

The same applies to Klal Yisroel as a whole. The Torah says: וְרָדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָפְל֧וּ אֹיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב׃ And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword." (Vayikra 26:8)

Rashi points out that these numbers are not at all proportional. If five Jews chase a hundred enemies, then a hundred Jews should only be able to chase two thousand? He answers that the power of the Torah grows disproportionately; a large group learning is much more powerful than a small group. Even so, why does the Torah speak of a progression at all? Why doesn't the large group immediately chase after the enemy?

The explanation is that spiritual growth can only work progressively. The individual must work on small actions, one after the other. As he overcomes his minor tests he receives heavenly assistance to achieve higher levels and his overall way of life begins fitting with the Torah. As he walks in Hashem's chukim, he starts to understand their hidden reasons and tastes their spiritual delights. He connects to the second level, his sublime self that is hidden from the world. His feet bring him to the beis haknesses where his actions connect to the community. There we all join together to fight evil. Level after level we grow on spiritual size, five pursue a hundred, a hundred pursue ten thousand. All the brachos in the parasha progressively take effect until Klal Yisroel is one united, upright spiritual body, walking komamiyus. 

Have a great Shabbos everyone!!!! One more week till we get the Torah!!!!!!!

And we continue...

Obliged to Think

The paths of life are not limited to major life-changing decisions. Every morning when Jew says Shema, he or she accepts the yoke of Heaven upon himself and expresses the desire to walk in Hashem's ways. This helps improve him; he learns to recognize the spiritual significance of his every action. In the words of King David, " ואשיבה רגלי אל עדותיך..."And I turned my feet to Your testimony...." 
The feet are the lowest part of a person, and his thoughts are the highest. Being constantly aware of the yoke of Heaven and scrutinizing every deed to be sure that it is appropriate, elevates our lowest levels and brings them higher, and therefore closer to Hashem.
This way of life includes additional benefits as well. Before "walking in Hashem's ways" all of the mitzvos seem like chukim, incomprehensible decrees that must be followed without though or question. But as a person incorporates them into his life, they take on meaning and he begins to feel the truth of each and every mitzvah. Appreciation and understanding is part of the reward of keeping the mitzvah, as Chazal say: "שמצוה גוררת מצוה...the reward for a mitzvah is another mitzvah".
Thinking out our actions is the first step of a process whose outcome is beyond our meager understanding. Man must suffice in knowing that he must keep the mitzvos and cleave to them. His avodas Hashem may take him in an unanticipated direction and he must learn to "go with the flow", and recalculate his path to follow the guiding hand of providence wherever it may lead him. 

At the begining of the parasha Rashi explains that walking in Hashem's ways means devoting ourselves to the struggle of learning Torah. The effects of that struggle influence the entire world. Chazal teach us: "They said in the name of Dvei Eliyahu - "Man should always be like an ox to the yoke, like a donkey to carry, and like an animal which plows in the valley and field. So should a man work and plow in the words of Torah every day continuously....." (Tana Dbei Eliyahu Zuta 1)

The Sfas Emes explains that our world is called the "world of action" and is connected to higher spiritual planes. Man is called a "walker" the spiritual elements of his sould traverse these planes. By performing mitzvos and doing chassadim/good deeds he ties this physical world to those higher planes of existence. This is only accomplished through devoting oneself to the Torah, which encompasses every detail of this world. Man is like an ox to the yoke when he accepts the yoke of heaven upon himself to live a life of amal haTorah. Then he becomes like a donkey to carry, bearing the weight of the entire world and elevating it as he grows.

Devotion to Torah brings a life force onto the entire creation. The Torah promises  וְנָתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם then I will give your rains in their season, (Vayikra 26:4)The Hebrew word for rain - geshem, has a double meaning. Literally it refers to rain, nut it also encompasses everything physical. The entire material world is given to us in its proper time and place when we "walk in His ways" by working and plowing the words of the Torah.    

We'll finish it off tomorrow bli neder.....Till then......

Parashas Bechukosai..."Walk in My chukim/statutes"......Follow in Hashem's ways....

To make up for missing last week, and for missing Pesach Sheiny (Hahahah..you can never miss it! Theres always more time!) I decided to try spreading it out throughout the week and cover whatever we can. I hope this works for you!

This week we take from the sefer Flow from the Source written by Rabbi Yehuda Fierstein (ylfier@gmail.com) which is based on the works of the Sfas Emes.

אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם׃
If you walk in My statutes, and keep My commandments, and do them;
Psukim copied from http://www.sefaria.org

Chukim are the mitzvos that have no logical reason and are subject to ridicule by the non-Jewish world (Rashi, Bamidbar 19:2). Parashas Bechukosai begins with he idea of "walking in the chukim" of Hashem. The commentators interpret this idea in various ways as always. The Midrash begins the parasha with a pasuk from Tehillim:

אם בחקותי תלכו - הדא הוא דכתיב (תהלים קיט) חשבתי דרכי ואשיבה רגלי אל עדותיך. אמר דוד: רבש"ע! בכל יום ויום הייתי מחשב ואומר: למקום פלוני ולבית דירה פלונית אני הולך והיו רגלי מביאות אותי לבתי כנסיות ולבתי מדרשות, הדא הוא דכתיב: ואשיבה רגלי אל עדותיך. ר' הונא, בשם ר' אחא אמר: חשבתי מתן שכרן של מצות והפסדן של עבירות, ואשיבה רגלי אל עדותיך. 
If you walk in My statutes..." This is what is written - "I considered my ways and I turned my feet to your testimonies...(Theism 119:59)." Dovid Hamelech said, "Master of the Universe! Everyday I would plan and say that I have to go to a certain particular place today, or to a particular dwelling. And my feet would bring me to a house of prayer or a house of learning. " This is what is meant by "And I turned my feet to Your testimony...."www.sefaria.org

A regular tzaddik can dwell within a closed world where his path in worship is predefined and clear, but not so with Dovid Hamelech. A king cannot allow himself the luxury of closing his palace and locking the doors. Everyday he is faced with a myriad of new and different situations. Every place, every thing contain a point of connection to Hashem. But if one views the world superficially, that connection gets hidden (not taken away).

Dovid Hamelech called the challenges that confronted him everyday "dwellings" because while every home seems different, uniquely suited to the personality  of those living within, the final goal of each one is the same.  To provide a fitting environment for Devine service to the people who live there. Dovid Hamelech had to visit many "dwellings" and unlock their doors in order to find the Torah way of life in every place and situation.

The Midrash says: ר' שמעון בר אבא בשם רבי חנינא: כל הדרכים בחזקת סכנה. 
All roads are reputed to be dangerous (Koheles Rabbah 3:3) Anyone who would like to add a translation can got to (http://www.sefaria.org/Kohelet_Rabbah.3.2.2?lang=he&layout=lines&sidebarLang=all) and sign up for free.

The minute one leaves his familiar surroundings he is engulfed by a world of temptation. A careful calculation must be made to discover how each task connects him to his spiritual goals. This is why man is called a "walker" (Zechariah 3:7); he is to travel through the paths of life and draw spiritual aspects out of every place and person toward himself. Dovid Hamelech began each day that way, carefully working out how to go about his daily schedule .

This is done by doing Hisbodidus!!!!!!!

More to come bli neder.

Parashas Emor - Chinuch - How do we teach our children?!?!?!?

This one too is from Steve Schlisel:

Chinuch- חינוך implies so much more than just education, but in this instance, there isn't a much better word in English (maybe inculcation or indoctrination?). As parents, we hopefully have at least some appreciation of its paramount significance, in contributing to the proper development of our offspring. After all, who doesn't want anything more than their kids to turn out good. With the prominent appearance of ושננתם לבניך and ולמדתם אותם את בניכם in our daily kriyat shema prayer - along with many other prayer and literary references - the Torah naturally attributes incredible value to this all-important topic.

However of course, the "Final Jeopardy" question is, "How do we teach our children to do what's right?"   

One sure-fire way is derived from the first possuk in our parsha

וַיֹּאמֶר ה' אֶל מֹשֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו

Hashem said to Moshe, say to the kohanim, the sons of Aharon, and say to them, Let no priest become ritually impure through contact with a (dead) person

Rashi, obviously bothered by the seemingly redundant "say" and "say" and by the unusual placement of הַכֹּהֲנִים בְּנֵי אַהֲרֹן instead of the more normal בְּנֵי אַהֲרֹןהַכֹּהֲנִים  writes "אמר ואמרת, להזהיר גדולים על הקטנים" say and say - that the adults should warn (admonish) the youth (about not becoming impure)...as if to say,"Say to the older kohanim that they should say to the younger kohanim... Later commentators expound and expand on this, keying in on Rashi's own unusual wording להזהיר גדולים על הקטנים instead of להזהיר גדולים את הקטנים, to refer to the general idea of chinuch, interpreting להזהיר על as to shine on (...you crazy diamond). What's interesting is that even though this thought is based on the double"say" in the possuk, the lesson is that the most effective chinuch is showing by example, not (just by) talking...or in other words, don't (just) talk the talk, but walk the walk.

Other reasons why the metaphor of shining is so fitting for chinuch: 

1 - Sometimes the original source light is too bright and can only be appreciated when diffused into smaller vessels We can't look at the sun, but we can (though for other reasons, we shouldn't) look at the moon, which receives its light from the sun. So too, sometimes a rabbi/instructor is too high/bright to be understood themselves, and their true light can only be comprehended by their students that they teach (This doesn't really apply to parents, since most kids never understand their parents AND don't think they are too "bright")   

2 - Whereas the original light appears to be a single homogeneous entity, that light can take on many different forms and manifestations based on the nature and structure of the vessels it shine into. So too a parent's/rabbi's unified personality can come out in many diverse ways in their children/students   

3 - As opposed to other types of 'giving', that can involve the emptying of the source container as it fills up the receiving unit, a light source that shines, is not diminished one iota no matter how many vessels it shines into. So too a parent/rabbi can continuously give off their light without any fear of being drained

many different aspects can be detected in vessels it shines into. 

Stay tuned after Shabbos for a special edition for Peach Shenei which I believe should be this generations holiday!