The 16th of Iyar (today) was the day on which the Jews began to receive the miraculous Manna from the heavens. We will leave the in depth study for another time, I just wanted to point out the date and a few quick points.
(Taken from the book Let My Nation Serve Me by Yosef Deutsch)
The manna did far more than sustain the Jewish people physically in the desert. It also had a profound impact on their spiritual condition. It provided food for their bodies so that they would not die of starvation, but it also provided food for their souls, so that they would grow in stature and come closer to Hashem.
The manna established the singular relationship between Hashem and His chosen people. Ordinarily, one would expect the servant to procure food and prepare it for his master. Yet Hashem said, "I took the Jewish people out of Egypt so that they should serve Me. Nevertheless, even though I am the Master and they are the servants, I will tend to them. I will prepare the food and serve it to them.
Hashem also showed His love for the Jewish people by reversing for them the manner in which food is produced. Ordinarily, food grows from the ground, and the dew that falls from the sky covers it. With the manna, Hashem brought forth food from the sky and placed dew on the ground underneath it.
The manna also provided the first opportunity for the first blessing related to food, the Bircas HaMazon, the Grace after Meals.
The many phenomena of the manna were also a metaphor for life itself. Regardless of how much a person gathered, be it a lot or a little, in the end everyone was left with the same amount, an omer measure per person; no matter if he was rich or poor; he was left with the same omer measure. In life as well, people may exert huge efforts to accumulate much wealth, but in the end, all die and leave the world with the same amount. Only the accumulation of spiritual wealth is lasting.
The Many Miracles of the Manna:
The very fact that the manna fell.
The manna fell from the sky even though food is normally derived from the ground.
The manna's two major tastes of oil and honey depended on the individual.
Manna left from one day to the next rotted and filled with worms.
The manna had numerous interchangeable tastes.
The manna was completely absorbed into a persons body, producing no waste products.
The spiritual essence of the manna prepared the Jewish people to receive the Torah.
The spiritual nature of the manna shielded the Jewish people from evil thoughts.
A vast amount of manna fell every day.
The manna only fell near the Jewish encampment.
The manna accompanied the Jewish encampment on all its travels.
After the morning gathering, the remaining manna melted into a stream of liquid from the heat of the sun.
The manna never spoiled before it liquefied.
Regardless of how much or how little one gathered, the final amount was always one omer measure per person.
A double portion fell on Friday, one for that day, the other for Shabbos; it was as though the manna itself kept Shabbos.
Unlike the rest of the week, no manna fell on Shabbos.
Manna left over from Friday to Shabbos did not rot.
The manna of Shabbos had a distinct taste.
The manna was able to adjudicate disputes.
For 900 years, the manna remained fresh in the Ark.
Wednesday, May 21, 2008
Monday, May 19, 2008
Pesach Sheini!!! Theres always a second chance!
Hashem told the the Jews to prepare for the Pesach Festival. There were Jews who were tamei (impure) and were not ready in time. They came to Moshe and asked, 'How can we still partake of Pesach, when it was too late for us to purify ourselves?' Moshe asked Hashem and He replied, 'They can have a second chance. Let them celebrate the holiday of Pesach Shaynei, one month later, on the fourteenth day of the second month the month of Iyar'(Bamidbar 9)."How great these impure people must have been! they were able to initiate the revelation of a new law of Torah" (Rashi).
Reb Noson explains that this came about specifically because of their great desire to partake of the Mitzvah. These people were impure. It was their own negligence that brought them to be distanced from the rest of the Jews on Pesach and thus not being able to participate in the Paschal lamb. Still, they never gave up hope. They came Before the Tzaddik, Moshe, pleading, "We are impure, we know we are impure, but we do not want to fail to be included in the sacrifice to Hashem."Similarly, continues Reb Noson, every Jew should come to the Tzaddik and say, "I'm impure. I know I'm impure. Still why should I be held back? Why should i not come close to Hashem, to learn Torah, to pray, to do t'suvah? Is it because I am to distant that there is Hashem forbid no hope for me whatsoever? Hashem can always help, even those who are very distant from Him." A person must know that if he always turns to Hashem and constantly searches for the true Tzaddik who can show him the right path, he will definitely come true repentance (Likutey Halakhot, Birkhat HaPeirot 5:15, G'viat Chov M'Yetomim 3).
Friday, April 25, 2008
Shevi'i Shel Pesach - The Splitting of the Red Sea
Rebbe Nachman taught:
Even if a person should fall to the lowest level, he must never assume that he is beyond hope. Our forefathers found themselves in similar circumstances on the shores of the Red Sea. Before them, the sea, behind them, the Egyptians; wild animals and wilderness on either side. In the worst of possible situations they did not give up hope. They cried out to G-d and were heard. Similarly, no matter how far one is from G-d, there is always hope. Atik is the highest, most lofty spiritual level in existence. It is from there that assistance comes to a person, even if he is to be found in the lowest levels. Thus, the miracle of the Splitting of the Red Sea can be summed up this way: Even though all seems lost, there is still hope for a redemption. (Likutey Mohoran 1:21)
Reb Nosson teaches that a further concept tied in with the Splitting of the Red Sea is the braking of haughtiness. Pharaoh said "Who is G-d that I should listen to Him!" During the entire episode, Moshe Rabeinu tried to convince Pharaoh that G-d rules the world and that He could destroy Pharaoh completely. However, the Egyptian ruler had declared himself a deity. Thus Pharaoh, like most people in a position of power, is characterized by arrogance and haughtiness. The Splitting of the Red Sea demonstrated how this arrogance could be completely broken. Moshe turned the seabed into dry land. Earth is associated with the concept of modesty. Great rushing water, with its powerful waves - sure of its strength and unchallenged power - is everything that a person views as the epitome of greatness. Yet, within a short period of time, G-d destroyed the waters arrogance by changing it into dry earth. Thus, the song that Moshe and the Jews sang when the Red Sea split was one of praise to G-d, for He is great and rules over all those who are arrogant and haughty. (Likutey Halachos, Orlah 4)
When the Jews left Egypt and came close to G-d, they received great wealth. This is because wealth is rooted in the same source of holiness as the soul. However, there is one bad trait through which it is possible for a person to lose all of his wealth. This trait is anger. When the opposing forces see that a person is about to receive wealth and blessings, they try to bring him to anger, CHeMaH, anger, creates a breach in his CHoMaH, his protective wall, which is also his wealth. (see Likutey Mohoran 1:68)
It is forbidden to eat Chametz on Pesach, for Chametz is the concept of anger. Chametz rises. Like arrogance and anger, it is blown up. Likewise, we must avoid exaggeration in our lifestyles. The way we live should also not be arrogant and blown up. When the Red Sea split, the waters stood like a wall (chomah) for the Jews. Afterwards, the Jews were able to withstand any anger (chemah) and were permitted to have Chametz. This is why after the Seventh day of Pesach, Chametz is permitted. (Likutey Halachos, Harsha'h 4)
A great Shabbos and Yuntif to one and all!!!
Etan
Even if a person should fall to the lowest level, he must never assume that he is beyond hope. Our forefathers found themselves in similar circumstances on the shores of the Red Sea. Before them, the sea, behind them, the Egyptians; wild animals and wilderness on either side. In the worst of possible situations they did not give up hope. They cried out to G-d and were heard. Similarly, no matter how far one is from G-d, there is always hope. Atik is the highest, most lofty spiritual level in existence. It is from there that assistance comes to a person, even if he is to be found in the lowest levels. Thus, the miracle of the Splitting of the Red Sea can be summed up this way: Even though all seems lost, there is still hope for a redemption. (Likutey Mohoran 1:21)
Reb Nosson teaches that a further concept tied in with the Splitting of the Red Sea is the braking of haughtiness. Pharaoh said "Who is G-d that I should listen to Him!" During the entire episode, Moshe Rabeinu tried to convince Pharaoh that G-d rules the world and that He could destroy Pharaoh completely. However, the Egyptian ruler had declared himself a deity. Thus Pharaoh, like most people in a position of power, is characterized by arrogance and haughtiness. The Splitting of the Red Sea demonstrated how this arrogance could be completely broken. Moshe turned the seabed into dry land. Earth is associated with the concept of modesty. Great rushing water, with its powerful waves - sure of its strength and unchallenged power - is everything that a person views as the epitome of greatness. Yet, within a short period of time, G-d destroyed the waters arrogance by changing it into dry earth. Thus, the song that Moshe and the Jews sang when the Red Sea split was one of praise to G-d, for He is great and rules over all those who are arrogant and haughty. (Likutey Halachos, Orlah 4)
When the Jews left Egypt and came close to G-d, they received great wealth. This is because wealth is rooted in the same source of holiness as the soul. However, there is one bad trait through which it is possible for a person to lose all of his wealth. This trait is anger. When the opposing forces see that a person is about to receive wealth and blessings, they try to bring him to anger, CHeMaH, anger, creates a breach in his CHoMaH, his protective wall, which is also his wealth. (see Likutey Mohoran 1:68)
It is forbidden to eat Chametz on Pesach, for Chametz is the concept of anger. Chametz rises. Like arrogance and anger, it is blown up. Likewise, we must avoid exaggeration in our lifestyles. The way we live should also not be arrogant and blown up. When the Red Sea split, the waters stood like a wall (chomah) for the Jews. Afterwards, the Jews were able to withstand any anger (chemah) and were permitted to have Chametz. This is why after the Seventh day of Pesach, Chametz is permitted. (Likutey Halachos, Harsha'h 4)
A great Shabbos and Yuntif to one and all!!!
Etan
Thursday, April 10, 2008
Parashas Metzora - Watch your tongue!
"Maves v'chaim byad halashon./Death and life are in the hands of the tongue" Mishlai 18:21
If a Jew sinned and was punished with tzara'as, the symptoms of the disease usually required that he be quarantined and later reinspected, a rather drawn out procedure. Only for one sin did Hashem immediately strike the transgressor with the symptoms of the definitive leper who was immediately isolated. That sin was not, as we might believe, murder, idolatry, or immorality. Rather it was lashon harah ,evil speech about a fellow man.
Once a Persian king fell ill and, as a result, lost weight and became weak. His physician's suggested that the only cure to invigorate and restore his waning strength was to imbibe the milk of a lioness. At a loss to know how to obtain milk from a lioness, the king dispatched messengers and money to King Shlomo in Yerushalayim who was world renowned for his wisdom, begging him to contrive a plan whereby such milk might be gotten. Shlomo entrusted his advisor Benayahu ben Yehodaya with that task.
"I want ten goats to be given to me," ordered Benayahu. Then he requested one of Shlomo's servants to search the forest for a lion's den. The servant wandered deep into the thicket and finally discovered a den in which a lioness was suckling her cubs. Benayahu ordered the servant to show him the way and brought along a goat. Standing at a safe distance from the den, Benayahu threw in the goat which was immediately seized and devoured by the lioness. Each day he went a few steps closer and threw another goat, drawing progressively neared to the den until the lioness was used to his presence. Eventually, she allowed him to touch her without harming him. she abandoned all suspicion, and Benayahu was able to milk her.
As soon as Shlomo received the milk, he sent his servant to bring it to the Persian king.
While on the road the messenger's limbs began to argue with each other as to who deserved the credit for having accomplished such an amazing feat.
"We are wonderful," boasted the feet. "We are superior to all the other limbs for had we not walked to the den, the milk could not have been obtained."
"Not true," objected the hands. "We were instrumental in the task. Had we not milked the lioness, the milk would not be ours now.
"What about us?" exclaimed the eyes. "Did we not discover the path to the den? Without us the entire plan could not have been accomplished.
"You ignore me," complained the heart. "I was the one which thought of the brilliant idea in the first place!"
The general uproar was interrupted by the high-pitched sound of the tongue which broke in vociferously, "You are all worth nothing, if not for me, where would you be?
After this, all the limbs cried out in protest, "How dare you compare yourself to us? You possess no bones as we do, you are merely a soft lump confined to a dark cave!" Insulted, the tongue responded, "Just wait and see that I am master of you all!"
The messenger arrived at the Persian king's court and was hurried to the throne. He presented the milk and wanted to deliver a message from King Shlomo, but instead, the words tumbling from his tongue were " I present to you, O Majesty, the dogs milk which you requested!"
The king though that he was being ridiculed and, flying into a rage, gave orders that the messenger be hung immediately. The poor man was led away to the gallows, all of his limbs in a state of tremor. "Do you now see that , compared to me, you all matter nothing?" declared the tongue triumphantly. "We confess it," all the organs cried out in unison. You command life and death!" The tongue was satisfied and cried out, "I have an important message for the king, please take me back to him for one moment."
"Why should I be executed?" asked the messenger.
"You brought me dogs milk!" shouted the king.
"I assure you," said the messenger, "that this milk will cure you. My words were only the slip of a tongue since in the language of our country, the same word is used for both a dog and a lion." The king believed him. He drank the milk and recuperated. He then pardoned the messenger and let him return home. (Midrash Shochar Tov)
This midrash is one of many that show us the power of the tongue, the power of speech. The tongue is the organ which, of all the limbs and organs moves with the least difficulty and greatest speed. Consequently, lashon harah is one of the sins committed most frequently. On the other hand the Chofetz Chaim explains that the reason the tongue was created with the ability to move more swiflty than all the other organs is a special kindness of Hashem. The rewards for every word of Torah surpasses that of all other mitzvos. Therefore, Hashem, in His kindness, enabled a person to speak thousands of words within minutes in order to ensure that he would gain the greatest possible reward.
We need not look far to find people who dislike us, the Jewish people. What we do need is to stop slandering ourselves, and to come together to greet the Mashiach, speedily! In our days! Amen!
Have a wonderful Shabbos, It's good to be back!!!
Etan
If a Jew sinned and was punished with tzara'as, the symptoms of the disease usually required that he be quarantined and later reinspected, a rather drawn out procedure. Only for one sin did Hashem immediately strike the transgressor with the symptoms of the definitive leper who was immediately isolated. That sin was not, as we might believe, murder, idolatry, or immorality. Rather it was lashon harah ,evil speech about a fellow man.
Once a Persian king fell ill and, as a result, lost weight and became weak. His physician's suggested that the only cure to invigorate and restore his waning strength was to imbibe the milk of a lioness. At a loss to know how to obtain milk from a lioness, the king dispatched messengers and money to King Shlomo in Yerushalayim who was world renowned for his wisdom, begging him to contrive a plan whereby such milk might be gotten. Shlomo entrusted his advisor Benayahu ben Yehodaya with that task.
"I want ten goats to be given to me," ordered Benayahu. Then he requested one of Shlomo's servants to search the forest for a lion's den. The servant wandered deep into the thicket and finally discovered a den in which a lioness was suckling her cubs. Benayahu ordered the servant to show him the way and brought along a goat. Standing at a safe distance from the den, Benayahu threw in the goat which was immediately seized and devoured by the lioness. Each day he went a few steps closer and threw another goat, drawing progressively neared to the den until the lioness was used to his presence. Eventually, she allowed him to touch her without harming him. she abandoned all suspicion, and Benayahu was able to milk her.
As soon as Shlomo received the milk, he sent his servant to bring it to the Persian king.
While on the road the messenger's limbs began to argue with each other as to who deserved the credit for having accomplished such an amazing feat.
"We are wonderful," boasted the feet. "We are superior to all the other limbs for had we not walked to the den, the milk could not have been obtained."
"Not true," objected the hands. "We were instrumental in the task. Had we not milked the lioness, the milk would not be ours now.
"What about us?" exclaimed the eyes. "Did we not discover the path to the den? Without us the entire plan could not have been accomplished.
"You ignore me," complained the heart. "I was the one which thought of the brilliant idea in the first place!"
The general uproar was interrupted by the high-pitched sound of the tongue which broke in vociferously, "You are all worth nothing, if not for me, where would you be?
After this, all the limbs cried out in protest, "How dare you compare yourself to us? You possess no bones as we do, you are merely a soft lump confined to a dark cave!" Insulted, the tongue responded, "Just wait and see that I am master of you all!"
The messenger arrived at the Persian king's court and was hurried to the throne. He presented the milk and wanted to deliver a message from King Shlomo, but instead, the words tumbling from his tongue were " I present to you, O Majesty, the dogs milk which you requested!"
The king though that he was being ridiculed and, flying into a rage, gave orders that the messenger be hung immediately. The poor man was led away to the gallows, all of his limbs in a state of tremor. "Do you now see that , compared to me, you all matter nothing?" declared the tongue triumphantly. "We confess it," all the organs cried out in unison. You command life and death!" The tongue was satisfied and cried out, "I have an important message for the king, please take me back to him for one moment."
"Why should I be executed?" asked the messenger.
"You brought me dogs milk!" shouted the king.
"I assure you," said the messenger, "that this milk will cure you. My words were only the slip of a tongue since in the language of our country, the same word is used for both a dog and a lion." The king believed him. He drank the milk and recuperated. He then pardoned the messenger and let him return home. (Midrash Shochar Tov)
This midrash is one of many that show us the power of the tongue, the power of speech. The tongue is the organ which, of all the limbs and organs moves with the least difficulty and greatest speed. Consequently, lashon harah is one of the sins committed most frequently. On the other hand the Chofetz Chaim explains that the reason the tongue was created with the ability to move more swiflty than all the other organs is a special kindness of Hashem. The rewards for every word of Torah surpasses that of all other mitzvos. Therefore, Hashem, in His kindness, enabled a person to speak thousands of words within minutes in order to ensure that he would gain the greatest possible reward.
We need not look far to find people who dislike us, the Jewish people. What we do need is to stop slandering ourselves, and to come together to greet the Mashiach, speedily! In our days! Amen!
Have a wonderful Shabbos, It's good to be back!!!
Etan
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