Parasha Eikev - Be careful where you tread, follow Hashem always

BS”D  Parasha Eikev.

It is now 8:39 pm  Sa Time, the kids are in bed, and time to contemplate the lessons from Eikev we read this last Sabbath.

The Parasha starts Deuteronomy Ch7 v 12 “This shall be the reward (Eikev translated from Hebrew– means reward.) when you hearken to these laws…”

We see from here there is reward in listening and doing the commandments.

David in Psalm 19 v 12 says “Indeed your servant is scrupulous in them, in observing then there is great reward (same word is used Eikev)”

Hashem gives blessing to the world through us listening and obeying his Torah.  If we would truly appreciate this we would all live much more responsibly. G-d in the Written Torah is assuring us of blessings of wealth health family and protection. What is required absolute loyalty and adherence to the entire Torah this is mentioned many times.  We are told to cling to Hashem and not follow after other non-Torah ideologies – v 16 ends by telling us these ideologies are a snare for us.  Moses tells us even if the enemies are more powerful we should not fear, why as we know how Hashem destroyed Egypt for us, this was the sin of the spies, who had seen the deeds and outstretched arm of Hashem but still lacked faith.  We should know everything in life comes from G-d, so he is in control, if he says we should conquer the land as he will be with us we should have believed him wholeheartedly despite the odds against us, in fact in spite of this, this would represent a Kiddush Hashem (glorifying G-d’s name) after we would win the war.  

 

If we humble ourselves to this fact, the only thing we need fear is drifting from G-d himself for if we do all his blessings and kindnesses he continually bestows on us may depart.

We are told to destroy all materials used in Idol worship by the prior inhabitants, not to covet them, even if valuable in a physical sense as it is an abomination to Hashem – here we learn not to covet or even benefit in any way from these banned items those that do, will to become abominable to Hashem and contaminate themselves. 

Ch 8 V 1 “The entire commandment that I command you today you shall observe and perform” – We are not allowed to pick and choose the good from the areas we may (G-d forbid) not like, but we need to keep the Torah in its entirety, others learn from here we need to finish Mitzvahs we start, see them through from start to finish.

The Torah then speaks how Hashem led us in the wilderness and indeed inflicted us to test us (for our own good), to test the heart to see if we were sincere in our love and appreciation and recognition of him as the true source and provider based on what we had seen.  Would we in pain throw off his yoke, …he taught us that not by bread alone does man live, rather by everything that emanates from G-d’s mouth does man live, then indicating he would chastise us as a Father does his own son…He was preparing us with what we needed prior to going into the promised land.  He gave us a lesson in always recognising him no matter what, and warns us if and when we start to get wealthy, Ch 8 v 10 You will eat and when satisfied, bless Hashem, for the good Land that he gave you.  By Blessing Hashem we recognise the true source of all our talents, skills we used to accumulate the wealth, and if we are fortunate to earn a lot of wealth we need to continually thank and Bless G-d for it,  we will then stay clear of arrogance. If we start to think we alone achieved this grandeur, we are better than others, this is despicable to our Creator, who provides us with everything we have, even if it is through our efforts we must never forget who gives us our mind, plants ideas in our brains and ultimately gives us our abilities, even if nurtured by our own perceived efforts – our ability to tread and adventure in this wide world is a G-d given gift.  Moses reminds the nation that we are getting the Land because G-d promised it to our forefathers, and also because those currently in the Land were wicked, but we should not think we earned it through our own merits because we are Ch 9 V6 a stiff necked people, how we fell after Moses went up the first time with the sin of the golden calf, we did not take to heart what we had heard at Sinai, he tore up the marriage contract by throwing down the G-d given tablets, and then fell down on his face, we learn how Moses saved us in prayer, G-d says Ch 9 v 14 Release me and I will destroy them and make from you a mightier nation. How can Moses hold Hashem that he needs to be released, because Moses had so much merit that his prayers to Hashem not to destroy us in our sinful state, saved us, he literally prevented Hashem from destroying us – Wow, this is the power of adherence, love and fear of G-d, a level attained by Moses, that G-d would not destroy us because Moses held him back in his merits and his love of his most Loyal servant. We read in Ch 9 v13 again that G-d calls us stiff necked people.

Rabbi Aurbach mentioned after the morning prayers this morning that he learnt that the Shla taught that we have a hidden instruction from Moshe in this Parsha one to listen to criticism from others, words of reprimand from others around us that are constructive and for our benefit, i.e. not to be defensive and Stiff necked, but to actually listen and hear the well intentioned words that are often difficult to swallow due to our own oversized Ego’s.

Ch 10 v 16 “ You shall cut away the barrier to you heart and no longer stiffen your neck, for He is the G-d of the powers the L-rd of lords, who does not show favor or accept a bribe”

Rashi writes what does it mean G-d does not accept a bribe, of course money is useless to G-d, Rashi mentions that you cannot buy G-d with charity and money, i.e. you will be accountable for your sins, you may find rewards for your good deeds but the only way to avoid punishment is true regret and repentance, no buying your way out of sin, we need to be accountable for the wrong we do.

 

Moses saved us and G-d gives us a second chance, the second set of tablets, these had to be constructed by Moses - man-made, what we work for ourselves sets a stronger foundation and appreciation, much more than a gift from Hashem, we fall, but through human efforts we can change for the good.

 

Deuteronomy Ch 11 v 10 to 12 THE LAND

For the Land you come to possess it, - is not like the land of Egypt, that you left, where you would plant your seed  and water it on foot like a vegetable garden. But the land you cross over to possess it, is a land of mountains and valleys; from the rain of the heaven it will drink water, a Land that Hashem , your G-d seeks out ; the eyes of Hashem your G-d, are always upon it, from the beginning of the year to year’s end”

In Genesis Egypt Ch13 v10 is referred to as a paradise likened to Gan Eden, but you see this is because it was watered by the Nile, no man’s devotion was required to obtain the Water.  If you recall in Genesis the first rain only fell after man Prayed for it, for rain you need man connecting to Hashem, recognising Water the source of life, the key is held by G-d Almighty and none else. After this it fell.

In Shema we say twice a day, morning and evening, the reward of  Rain is given through our loyalty and devotion to G-d’s will.

 

We are taught by Rashi Eikev also means a Heel, look back to the book of Genesis, to the time Adam and Eve fell due to the Snake. Please read my blog entry on Purim for more in depth insights into this creature and what it represented,

http://michaeldorfan.blogspot.com/2013/02/bsd-purim-special-recognition-of-hidden.html

To summarise the Maharal teaches us a snake is a creature who cannot move in a straight line, he is crooked through and through, he brought death to the world, how, by denying that G-d is the All Powerful ever present cause of all causes, his punishment – he would eat from the dust of the land.  Rabbi Ehrman when teaching my son asked him, is this not a blessing, having your food everywhere on the ground not needing to beg or pray at all from where your next morsel will come, your food it will be in your pathway? (like water in the Nile) – no he replied when you are given everything you need, you no longer recognise a need for G-d (G-d forbid) , you are now completely cut off from the source of life, G-d has wiped his hands of you – a fitting punishment for the snake bringing death into  the world!   Genesis Ch 3 v 14 reads “And Hashem G-d said to the serpent, Because you have done this, accursed are you beyond all cattle and beyond all cattle in the fields; upon your belly you will go, and dust you shall eat all the days of your life. Ch 3 V15 I will put enmity between you and the women and between your offspring and her offspring.  He will pound your head, and you will bite his heel - Eikev”

You see in Hebrew the word Heel is the same letters as the word for Reward. I remember learning the Heel is one part of the body with the least sensitivity (hard skin).  When we are insensitive and not guarded we come to sin (le havdil our Archilles heel), the key lesson of this Parsha is remember G-d is with us if we need to walk somewhere for an important goal, if we are loyal subjects he will be with us, to save us. Also be careful what you expose yourself to,  be sensitive to the entire set of commandments so you do not get bitten by the Snake! This is a fundamental message of Eikev Fear and trust in the love of G-d and listen to his words.

Let’s go back to the Parsha of the week the generation about to enter the land are reminded they witnessed G-d's great power so they are expected to know G-d and love and fear him!

Let’s jump to Ch 11 V 8 again Moses states : you shall observe the entire commandment so you will be strong and come to possess the Land, and prolong our days on it. He promises good rain in the correct time and grain (food) wine (wealth) and oil (super wealth luxuries).  We should teach these lessons to later generations, for (third time v22) if we observe the entire commandment, to perform it, to love Hashem, your G-d to walk in his ways and to cleave to him….Hashem your G-d, will set terror and your fear on the face of the entire earth where you will tread {with your Eikev}, as he spoke to you”

 

WALK IN HIS WAYS

When Serving Dinner

Written by

 

by Rabbi Label Lam and Torah.org.

 

For if you will observe this entire commandment that I command you, to perform it, to love HASHEM, your G-d, to walk in all His ways and to cleave to Him. HASHEM will drive out all these nations from before you, and you will drive out greater and mightier nations than yourselves. Every place where the sole of your foot will tread shall be yours- …No man will stand up against you; HASHEM your G-d will set your terror and fear on the entire face of the earth wherever you tread, as He spoke to you. (Devarim 11:23-25)

Quite a powerful formula for success is offered here. Let’s see if we can demystify partially at least one of the main ingredients needed for gaining that kind of ultra-respect wherever we go. How does one “walk in the ways of HASHEM”? Rashi quotes the Midrash. “Just as He (HASHEM) is merciful so you should be merciful. Just as He does acts of kindliness so you too should do acts of kindliness.” Is this a complete or only a partial list? Are these inclusive of “all His ways”? Where do we find a complete list of “all His ways”? This mandate opens the door to a large treasure trove of daily opportunities when we begin to seek out some sources for “all HASHEM’s ways”.

Amongst the ways to discover HASHEM’s ways is through observing what’s called the natural world. We say nightly in the blessings before Shema, “He creates day and night, removing light before the darkness and darkness before the light.” We can observe with our own eyes how gently darkness falls and how tenderly the day light appears. Even when the sun has set, there is still sufficient light in the sky to have a chance to settle down before the real darkness arrives. Even then, HASHEM leaves a soft nightlight – the moon to reflect some sunlight and the stars too, so we are not plunged suddenly into absolute blackness. When the sun rises it doesn’t shock the world by jumping to high noon height in an instant but rather He gradually stirs us lovingly from our sleep.

So when we put our children to bed it should be done with kindliness. First a nightlight is put on then the lights go out. When waking them up too, it can be done with a soft reminder, an opening of the shades, at first. If you are doing these nice things anyway you might just remind yourself to have in mind that you are actually “walking in His ways”.

Based on blessings and declarations in the Siddur, that we make daily here is a partial list of activities ascribed to HASHEM that we too might emulate throughout the day while having in mind that we are aiming to “walk in all His ways”.1) “Who clothes the naked” – When we dress our children. 2) Who provides for all my needs”- when taking care of an elder parent or child. 3) Who gives strength to the weary”- When giving encouragement or sustenance to anyone. 4) “Who prepares the steps of man”- when giving guidance to others. 5) “Blessed is He Who says and does”- When we keeps our promises and do what we say. 6) “HASHEM is good to all”- When we are being pleasant to people. 7) “The builder of Jerusalem is HASHEM” – When we escort a bride and groom or contribute to our brothers and sisters in Israel or when we mourn for the destruction of the Temple. 8) “He is the healer of the broken hearted” – When we comfort people who feel hurt. 9) “The selector song-hymns” –When we choose appropriate and holy music. 10) “Who chooses His people Israel with love”- When we look kindly upon our fellow Jews. 11) “Helper, Deliverer, and Shield”- When we put on a seatbelt and when we lock the door at night. 12) “Fulfiller of His faithfulness to those who sleep in the dust”- When we say Kaddish and follow the wishes of parents and grandparents even after they have passed. 13) “Teaches mankind understanding”- When learning Torah or doing homework with our children! 14) “Who blesses His people Israel with peace”- When praying for the welfare of the Jewish People! 15) “Who nourishes the entire world with His goodness, with favor and kindness and mercy”- When serving dinner!

 

 

I loved this entry so I decided to use it as my weekly post, and every night when I say the Shema in the before Brocha where we say Hashem Creates light and darkness and rolls away light before dark and dark before light, I will think of this beautiful insight of Hashem’s kindness when he slowly switches on and off the lights!

 

I recall reading in Rabbi Tanchuma Midrash that the Torah begins with kindness, we also find his kindness in the middle and at the end – Hashem clothing Adam and Eve, in the middle Hashem visiting the sick Abraham after having a Bris, and at the End Hashem burying Moshe.

 

I also want to reflect on two other kindnesses of the creator the first is mentioned in the Kitzur Shulcan Aruch, which points out that if G-d had made the sky white, we would all be blind, so he made it a pleasant blue.

 

Rabbi Bachya pointed out in the gate of reflection, that if Hashem had created our ears hard, it would be difficult and uncomfortable to sleep well.  How many are the kindnesses you do for us – indeed there are many we do not even realise!!!

 

Have a good Week

 

G-d Bless

Michael

 

Parasha Va'eschanan

BS”D

Parasha Ve eschanan

Overview courtesy of Ohr Somayach

http://ohr.edu/tw/5758/devarim/vaeschan.htm#SUM

Overview

Although Moshe is content that Yehoshua will lead the nation, Moshe now prays to be allowed to enter the Land of Israel in order to fulfill its special mitzvos. However, Hashem refuses his request. Moshe reminds Bnei Yisrael of the gathering at Sinai when they received the Torah - that they saw no visual representation of the Divine, but only the sound of words. Moshe impresses on Bnei Yisrael that the revelation of Sinai took place before an entire nation, not to a select elite, and that only the Jewish People will ever be able to claim that Hashem spoke to their entire nation. Moshe specifically enjoinsBnei Yisrael to "pass over" the event of the gathering at Sinai to their children throughout all generations.

Moshe accurately predicts that after Bnei Yisrael have dwelled in Eretz Yisrael they will sin, be exiled from the Land, and be scattered among all the peoples. They will stay few in number but eventually they will return to Hashem. Moshe designates three "cities of refuge" to which a person who kills inadvertently may flee. Moshe repeats the Ten Commandments and then teaches the Shema, the central credo of Judaism, that there is only One G-d. Then Moshe warns the people not to succumb to materialism and forget their purpose as a spiritual nation. The Parsha ends with Moshe exhorting Bnei Yisrael not to intermarry when they enter Eretz Yisrael, as they cannot be a treasured and holy nation if they intermarry, and they will become indistinguishable from the other nations.

Deuteronomy Ch 4 v 4

Kanfei Nesharim in Mayana Shel Torah

"And you who cling to Hashem, your G-d - you are alive, all of you, today." (4:4)

There's an old philosophical dispute among the nations about the nature of Man's connection to the Infinite One. Some say that G-d is so above us that we need an intermediary. Others say that in this world it is impossible to be in contact with G-d; that only after death is this possible. Still others say that while it's possible in this life to have a relationship with G-d, only unique individuals can attain to this; the vast majority of us, they say, will not succeed. And lastly, there are those who say that true contact with G-d is only possible after a life-time of work and effort.

The Torah teaches us that none of these philosophies is accurate. All Jews, on any level and at any time, are capable of a close relationship with G-d.

We can see this hinted in the above verse: "And you who cling to Hashem, your G-d - you are alive, all of you, today;" Meaning:

"And you who cling to Hashem..." Directly to Hashem - you don't need intermediaries. You don't need the neutral ground of an intercessor. Between the Jewish People and G-d there is no "Switzerland."

"...you are alive..." You can have this contact in this world as well. You don't have to pass on to the next world to be close to G-d.

"...all of you..." It is the birth right of the entire Jewish nation to have this connection with the Creator, not just unique individuals.

"...today..." Being close to G-d is not predicated on a lifetime's work and struggle; you can have it today - if you want it.

 
******************************************************
 

THE TEN COMMANDMENTS

For my past posts with a detailed analysis of the 10 commandments click on

Part 1  The three faculties of service in the 10 commandments as taught by the Nefesh Ha Chaim, with insights from the Ibn Ezra.  I also delve into why certain commandments are placed next to each other on the tablets for example Do not have other gods is opposite to Not commiting Adultry

http://michaeldorfan.blogspot.com/2013/01/the-ten-commandment-some-insights.html

Part 2

http://michaeldorfan.blogspot.com/2013/01/the-ten-commandments-part-ii.html

 

Deuteronomy ch6 verse 2

That you might fear Hashem your G-d to keep his statutes and His commandments which I command you, and your son, and your son’s son, all the days of your life.

Why is the underlined part written at the end of the verse, should it not be written at the beginning like: Keep the commandments all the days of your life and teach them to your children…son and your son’s son etc.

Rabbi Mordechai Katz brings down the sages teach us, that the verse words, all the days of your lives, by being written at the end, is highlighting a person needs to guard themselves till the day of death.  Even when one is very learned and has taught many people and your children, one may become conceited and confident and then explore other anti Torah ideologies, we are warned here, not to do it, as the sentence ends, even after teaching and learning, keep on strengthening your Torah learning so you do not stray off the path at the end of days. After you know you have grown do not stop, keep to it all the days of your life!  There should be no need to stray after other ideologies as we as a nation witnessed Hashem at Sinai, when we were born as the Nation of Israel, and in this Parasha Moses indicates he never did such a thing for any other nation.

 

Ch6 V 18

And you shall do that which is right and good in the eyes of the L-rd

Do what is right and do what is good

We have already learnt above to keep the commandments so why did Hashem add this extra instruction, Rabbi Mordechai Katz again brings down teachings of the sages he says this comes to teach us, that one should not only keep the letter of the law, but it is commendable and required to go over and above the basic law in one actions towards others, as this is the Torah way.  If we see the Torah wants us to give 10% of earnings, and it describes basic decency for one to become holy and devout we should serve out of love and go beyond the basic calling say 20% of earnings if one can afford to, not merely do the basic requirements out of a sense of duty.  Just as a bride would dote after her groom who bestows all of life’s blessing on her. There are many stories of saintly people whom promised little and did much, just like Abraham when he was approached by the three nomads offering water and bread and then personally preparing a three course meal!

I also noticed in the order of the words it states do what is right and good, I think this may be coming to teach us, that we should always do what is right first i.e. the end does not justify the means, do what is right and what is good, not what is wrong even if the outcome may be good.  In a similar vain to what we learnt from the prophet Hosea when he states " I will betroth myself to G-d in righteousness, in judgements, and with kindness and mercy I will betroth myself in faith and you will know Hashem!  First we must do what is right and just and then kindness and mercy follow, but first do not taint yourself, there are no Robin Hood’s in the Torah.  To steal is wrong plain and simple.

We have just completed the three weeks of pain, now as it is with Hashem the period of comfort is more than double the period of pain, the comforting lasts for seven complete weeks leading up to Rosh Hashanah.  May all those who need comfort find some light in this period which is set aside for return to our Father!

Have a good week, and a simchadic Tu Be Av, 15th of Av ; this year falling on the 22nd of July 2013 (the 15th of Av was the day the generation of the spies stopped dying, and the day the rule of marrying into your own tribe only was abolished, a day when young lads and maidens would go to the fields ,the maidens all dressed in white and young couples would try and find their perfect match - it was a joyous day. 

Michael

Devarim and Tisha Be Av

B”SD

 

Parasha Devarim and the sad day of Tisha Be Av

 

The book of Deuteronomy is a repetition of the earlier sedras it is also known as Mishna Torah, (Mishna means study or review) it is a detailed review of the events and occurrences that had happened to the Israelite nation prior to entering into the holy land of Israel.

 

For Moshe Rabbeinu who at the outset of the redemption confessed he felt he was not the man for the job, if you recall the conversation at the burning bush event, where he objected to being chosen as a redeemer as he found it difficult to talk, stating he is not a man of words: well Moshe had indeed come a long way on concluding his life mission successfully; the entire book of Devarim is full of Moshe’s words delivered in front of the entire nation. I think we can learn from here that holy work is enabled with the help of heaven; we don’t need to be scared even when we do have a disability of sorts, Moshe's love of G-d and the Nation more than compensated for his speech impediment.

 

The sedra section 1 deals with Moshe rebuking the nation it starts with Moshe naming the various locations of the sins of the nation. Veiled rebuke, just mentioning the places or hinting to the sins of the prior years, as Rabbi Aurbach points out this is indicative of the depth of the members of the Israel, he wanted to avoid unnecessary embarrassment it was enough to plant the seed of repentance for the multitude of mistakes made in our travels, just by mentioning the locations or hinting at the events for example Lavan – is white referring to the complaint about the Mun – the food provided to us by    G-d, Tofel is a veiled reference to slandering. We learn from here, the best way to rebuke someone of any substance is not to be aggressive and put them on the defensive, but to be subtle and appeal to the noble soul of a person.

 

I suggest you look up and see how special the land is in Hashem’s eyes jump to Ch 11 (upcoming Parsha read v 8 to v 12).  We see here a glimpse of the extent of the Sin of the spies who gave a bad report of this promised Land.

 

Moshe states how we need to adhere to the word and commandments while in the land for it not to reject us. The evil report back all those 40 years earlier is a hint to why so much pain befell our nation and resulted in Tisha be Av. We were warned that this day would be marked as a sad day as a result of us rejecting Hashem and the gift of the Land.

 

What is the big deal about sinning in the land or being scared of giant’s my gut feel is to a young child someone less mature – not too bad that is why only those older than 20 years were punished, if the adults had not been party to witnessing the most astonishing miracles, with this closeness and exposure came a keener expectation of the nation, and a greater need to be submissive and expectation to move away from self, to create a peaceful world that Hashem wants for all us.   G-d is merciful but the world is run by rules to keep everything in balance, the closer you are to the King the more careful you need to behave.

 

Rabbi Wassertzug once told me a human being who goes against G-d is worse than a gnat at the time of carrying out a sin, at that moment a gnat is better than him, why? The gnat lives according to the will of Hashem he has no choice, yet we can fall much lower - a result of having been given free choice.

 

Deuteronomy Ch 1 vs. 26

 

You did not want to go up (we see the Torah always refers to entry into Israel with the terms of going UP indicative of the status of the holiness of the place which is closest to the heavenly gates as described by Jacob when he goes to sleep and dreams of Angels going up and down a ladder at that Awesome place – connecting the physical with the spiritual)

 

V29; 30

Do not be broken or afraid of them, the L-rd your G-d Who goes before you, he will fight for you, just as he did in Egypt before your very eyes

 

Moses reminds us how we were carried and looked after in a very hazardous wilderness by Hashem.

 

V32 But regarding the matter, you did not believe the L-rd your G-d.

 

Moses reminds us of how G-d sent the Fire by night (providing light and warmth) and the clouds by day (Shade and directions to guide us where to go.). Open wonders like the Mun which fell each and every day. Yet we still lacked faith.

 

Moses then reminds us that the nation was punished as a consequence, despite knowing all Hashem had done for us, not having faith in him and being disheartened at hearing the spies evil report back, except for Caleb and Joshua, all the other 10 were labelled Evil.

 

Moses reminds them, that after being punished, the nation realised their sin and wanted to enter (again now lack of faith is exchanged for disobedience), but Hashem in the name of YKVK (merciful G-d) warns them not to go up, as they no longer have the merits to inherit the land...

 

V42

Neither go up nor fight for I am not among you, lest you be stuck down…

 

V43 you did not listen you rebelled

 

We once again ignore Moshes words (and those of Hashem) and go UP to be vanquished.

 

Moshe talks to the nation after conquering the great Sichon proof that Hashem was on our side prior to the nation finally entering the good Land – it even mentions the dimensions of the enemy Og's iron bed, an illustration the nation should be heartened they could survive battling such a being, so the people will not fear and realise their fate is controlled by a power beyond this world provided they remain close to him and adhere to his will.

 

Ch2 v 2

And the L-rd said to me “Do not fear him, I have given him, all his people, and his land in your hand, and you should do to him as you did to Sichon, king of the Ammorites…

 

The connection of this reading falling before Tisha be Av is, when the spies gave an evil report we the nation cried, we are told the day will be set aside as a day for crying.

 

 

What happened on Tisha Be Av

 

Both temples were destroyed, our expulsion from the land to Babylonian by the Babylonian army, and later by the Roman Army!

 

Bar Kochba and his army fell at Betar with over 540 000 of our kinsman killed!

 

Spanish Expulsions and Pogroms

 

The start of World war 1 that resulted in WW2 and holocaust where over 6million Jews perished

 

Lamentations written well before all the above events details with chilling accuracy the events that occurred.

 

We should also be glad of heart and spirit as if the negative came about as foreseen and foretold then surely so too will the positive prophecies.

 

We read the Haftorah this past Shabbos, the words of Isaiah as he foretells his Chazon (meaning Vision) the name we give to the Sabbath prior to Tisha Be Av here he details his vision of the temple being destroyed, due to the superficial worship, actions not for the sake of heaven, and open hypocrisy that was forcing the Shechina away at the time he wrote the words.

 

Isaiah states in the vision - even an Ox knows his owner, but we have lost sight and knowledge of G-d. Isaiah ch1 verse 3.

 

The prophet laments the lack of justice, and reminisces to the days of purity and goodness in the good land.

 

Isaiah V18

Come let’s reason together, said the L-rd; though your sins be like scarlet, they will become white as snow, although they are red like crimson they will become as wool.

 

V19

If you will be willing and obedient, you will eat the good of the Land.

 

V20

If you still refuse and rebel, you will be devoured with the sword, for the mouth of G-d has spoken it.

 

On the positive if we see the same vision of prophet Isaiah 1 ch 27

 

Zion will be redeemed with Judgement and her converts with righteousness

 

Only G-d understands the terrible tragedies that have befallen his people, we cannot, but what we must try as best to hold onto our faith during the darkness and improve where ever we can…

 

We go onto to read Isaiah ch 55 and 56 in the Afternoon of Tisha Be Av and this is the beginning of the comforts that not all is lost, as we were promised we will not be destroyed completely and the remnant will repent and and return to the land after the bitter exiles- that is us, we will gather back into Israel and the Law and covenant will stand followed by everlasting goodness.





Please G-d may it be in our generation.

PS There is many hidden secrets in the star signs, the month of Av is the month of the LION, the temple was shaped like a Lion too...what follows is Elul the month of purity and return, the star sign of this month is a Virgin, and then ... the sign is scales - the month of Rosh Hashona, Tishrei the new year where our actions are measured ...:)

Michael

Mattos and Masai

B”SD

Mattos and Masai

Sorry my week was crazy so I have rushed a blog entry hope the quality is acceptable, if not please forgive me.

The Parasha starts with the importance and power of words and being true to what leaves our mouths, it deals with the laws of Vows (to do or not to do something) and Oaths (obligation on self).  Rabbi Wassertzug once told me that the power or ability to bless another and for that blessing to take effect is derived partly from the person giving the blessing living according to truth, when a person lives according to his word, he in a manner of speaking becomes a vehicle of truth, and his words take on the power of being able to create reality – it is the fuel to be able to impact on another.  We see in many places in the Tanach where righteous individuals pass on blessings to their children and others. 

Human beings are unique in their ability to speak words, this is a G-dly quality that should be used responsibly and a lesson of its import is the beginning of the Parasha.

We then learn of an instruction to destroy the Medianites and Bilam who advised Balak and used his words (advice) to bring sin on the Israelite nation, he thus dies in the battle a further testimony to his failing in not using the power of Speech the way Hashem intended, leading people off course.

We also see the power of the righteous as G-d tell Moses to choose righteous people to man the army, you would think for a war, rather choose the strongest and fittest, but when you have righteous soldiers what happens – not a single soldiers death occurred within Israel in this Medianite battle! 

The soldiers had to purify themselves after encountering the corpses of the battle.  We then learn the Mitzvah of toyvelling our Kaylim in Mikvah waters as we had to do with the Medianite booty before using it in camp.

Reuvain and Gad see the East side of the Jordan,and the grand parsture lands and they think of their assets and how suitable these lands are for their livelihood – their cattle and sheep...; they ask Moshe if they can have these lands as their portion.  Moses does not take this well, in my words he is thinking - after all we are one nation and our Land is Israel, why split away just before the war and abandon our brothers and sisters and our country we have journeyed so long to enter, a land promised to Abraham, do not make the same mistake as your father's who spied out the land did ! Their reply indicates they will not abandon the rest of the tribes but remain unified with the rest of the nation, they then say they will build pens for their livestock and secure cities for our children.  We see here Moses in his reply corrects their incorrect speech -word order usage, they reflected their minds were on the Livestock first and the children second, indicating ones wealth was more important than the future generation of children each containing a holy soul.   Moses responds they should build cities for the children and then states Pens for their livestock.  Mr Fine sponsored the Brocha this past Shabbos and made a good point, that we should reflect on this when our young children break a glass or vase, or our older children bump our cars, we should react in kindness as assets are not more important than the delicate spiritual soul of a young or older child.  We also see the importance of unity as Gad and Reuven agree to help their brothers and sisters go to war and man the front lines to show they are at one with Israel. Moses allows them to inherit the East side of the  Jordan but only after further ensuring unity by splitting the tribe of Menashe into two halves, a clever way on ensuring the link between East and West of the Jordan is not lost.  Also Menashe were known to be learned in the Torah which would serve to ensure spiritual growth of the Reubenites and Gadites.

The Torah goes into painstaking detail of all the journeys travelled, Rabbi Tanchuma likens this to a loving Father (Hashem) who was carrying and nursing his sick child (Israelite nation) to the Dr. (The land of Israel, the destination) and on arrival he reminds the child of all the warm and difficult experiences they enjoyed together in loving memory and full of emotion,  at that moment of happiness and fulfilment on arrival at the border of Israel.  Reflection is a key lesson and appreciating all the gifts and kindnesses bestowed on us along the journey we call life, and take to heart all the lessons we have learnt along the way!

...................

We then learn about the cities of refuge needing to be set up prior to settling the land, and how Moshe does this Mitzvah right away knowing full well, that he will not be party to settling the land. We see from this the divine understanding of raw emotion, that if a man kills another man in an accident, the family may lose it and want to kill the perpetrator, so we need to in advance ensure this killing is not carried out by creating a special place for the accidental killer to run or be escorted to where he will be protected, the route needs to be clearly marked and accessible. The killer may flee and must remain away from his roots, his city of birth, and to suffer a similar fate of the bereaved family members who no longer have their loved one.  We see the divine acknowledgement of the passion of being wronged and the need to build fences and safeguards so these situations don’t happen, and to cool them when they do - a responsibility to society and to each other.  The man is not allowed to leave this city of refuge, unless the Kohen Gadol has died, we learn from one of the opinions in the Gemara this is because the holy of holies of the generation through his influence and prayers is able to prevent tragedies from happening, but due to flaws in his leadership suffering resulted - an accidental death.  It also created an opportunity for unity and warmth as the Kohen Gadol's mother often sent presents to the perpetrator in the city of refuge so that he should not pray for the death of Kohen Gadol, so he would be freed to return to his city of birth, wow again we see the tremendous power of prayer, that the mother should be concerned about the accidental killers prayers being answered, just in case there is a possibility of a judgement on her holy son!

In summary as we experience the days of tragedy, the nine days of AV lessons to take from the Parasha – the key to protection is connection and caring for each other as Gad and Reuvein undertook.  Put souls before the material wants and desires – the importance of being one and avoiding conflict! Accidents may happen when people are not careful or thoughtful, so take care. If an accident does however happen and as a result passion for revenge and emotion rule, be there for those in need, help cool the situation. Geula requires unity that is why Moshe got cross when he thought Gad and Ruvain wanted out.

Finally the power of words and prayers never underestimate them, with G-ds help we can achieve unity and Shalom – it is so important that Moses asks Menashe to split in half to ensure a perpetual link between the tribes on the West and East - to always be united.

*************************************

May all our prayers be answered for good and may we earn divine protection through our righteousness and care with good deeds and a sense of responsibility towards one another, G-d willing, for surely the ingathering of the exiles will then occur may it be so speedily.
 

Michael

Parasha Pinchas - the strange hints in the size of the Torah's letters and more

B”SD

PINCHAS

 

Every letter in the Torah is a lesson, no crown or word or letter should be ignored, incredibly Hashem has also left messages coded in the size of the print of the letters in the Torah in Pinchas we have a tiny yud, a broken vav and a long big nun, let’s explore some apparent reasons that may exist for some of these.  If you want to find out about the broken Vav I suggest a reading of the Baal Haturim – as homeworkJ!

Numbers refer to chapter 25 v 11

Pinchas, the son of Elozor, son of Aharon the Kohein, has turned my anger away from Bnei Yisroel by his vengeance for Me among them, so that I did not destroy Bnei Yisroel in my vengeance.

The small yud

We notice in Numbers chapter 25 v 11 Pinchas is spelt with a tiny yud: a yud is ten – which I read is also an indication of complete/peace or perfect. I know this is the case with some sporting events scores, maybe that is where they got the idea…but I would like to explore another idea:

The act of Pinchas brought a greater peace and resulted in the cessation of deaths of the Israelites.  24000 Israelites had died as a result of the depravity that occurred with the Medianite women and worshipers of the false idol Baal Peor.  The way of worshiping this idol was detestable it was an act of total permissiveness with no boundaries or limitations, the worshippers used to defecate in front of each other and in front of the idol as a way of worship prior to being intimate. What an abomination these people took what is meant to be the most holy act between a man and women and made it totally mundane and disgusting.  This was the appeal, how people hate rules and limitations, if we are not careful this illustrates how low a human being can fall. There is a proof that Hashem in this rare case approved of this life saving, but violent act carried out by Pinchas, aside from the direct statement as proof i.e. that Pinchas was awarded the covenant of peace for averting G-d’s wrath, I read another vort by  Rabbi Moshe Bogomilsky who brings down the word Chumoti (My wrath), if read in the Hebrew has the word Mot in the middle (means death) and this is surrounded by a chet in front, and a yud at the end which spells the word Chai (Chet + yud) – Life in Hebrew, through these deaths the wrath of G-d was abated and the greater Israel community was saved. G-d forbid we should learn that one can simply kill in the name of G-d, we learn Life is sacred and must be cherished. Any aggressive violent act taints an individual and causes lasting soiling on the soul, to destroy a life force is to destroy a peace of the divine spark in this world. It was only through a Brocha of Peace from Hashem that this act did not impact Pinchas, why because he did it for the sake of peace, to save lives, not to destroy them, the rabbi highlights the words in v11 … turned my anger away from Bnei Yisroel by his vengeance for Me “among them”,he indicates the words ‘among them’ seem superfluous, but we have learnt a letter is not wasted in the Torah, and we are taught these words indicate Pinchas act was for the sake of the community he had them in mind he was among them, he was halting a true evil, he was not a person who enjoyed violence – his act was one to halt evil that would lead to many deaths, to bring peace back into the world, to allow it to function towards perfection as G-d intended it to!

This interpretation is confirmed in another vort I read by Rabbi Mayer Friedman that stated if the yud which is small, is not read - the word without the yud, broken up into two words spell Pen Chas “do not have mercy”, an illusion to the great deed of Pinchas, he instinctively had feelings of mercy and compassion that would prevent him from doing what had to be done, but he did it despite it being against his natural tendencies.  Pen Chas – indicates he had to force himself not to have mercy due to the situation, so it makes a lot of sense then why his violent act was rewarded with Peace.  He only acted out of love and care for a greater good, with no intention to hurt for the sake of hurting his thoughts were that of unity not destruction.  Today people kill as they have lost a sense of the gift of life, Pinchas had to kill to save many …

 

SHALOM

What is this Brocha of Shalom that Pinchas was awarded, we pray for Shalom at the end of our Amidah Prayers, they say it is the most important blessing you can give someone, as we learn where there is no Shalom there is no Blessing. Shalom is needed to contain all other Blessings.  When Jacob left Laban to return to Canaan the first place he stopped was a city called Shalem – it is the same root as Shalom which comes to teach us he was still intact and complete despite residing with Laban who was an Idol worshiper.  That is why when we greet people in Hebrew we use the word Shalom which is a recognition towards the other that they carry a divine spark within them, a G-dly soul capable of elevating and changing the world for the better, in its pursuit of unity, perfection and completion.

You may like this definition of Shalom too it was sent to me by a dear friend of mine, it gives a powerful and clear indication of the words true meaning:

Shalom means more than peace from the Almighty that destroys the force that brings Chaos into our lives. It also means to be complete, nothing missing nothing broken. To be in harmonious unity with [the creator] G-d and our fellowman – to be content, faithful, whole and balanced.  To experience satisfaction with life and the absence of strife.  As well as prosperity, loyalty, justice, mercy and peace. Tranquility of heart and mind continually. Shalom what a beautiful and meaningful word.

Abraham comes from two Hebrew words Av (father) ham (the nations) Am is a nation. Abraham earned this name as he recognised the true source of creation the cause of all causes was apparant albeit hidden in nature. He saw it was pointless to worship any physical visible forces in the world and in doing so he brought Monotheism (Belief in one all powerful creator who is maintaining and overseeing all events in the world) and spreading love of G-d’ s world to all of the nations and mankind.  He saw patterns in the world, a harmony and a unity. His desire was to bring all the worlds people to serve the creator as a collective, to bring completeness and perfection he wanted Shalom for the world.   

OHR SOMAYACH WEBSITE LINKS:

http://ohr.edu/3973

Insights

Processed Peace

"My covenant of peace"(25:12)

Everyone wants peace. Every person wants to sit under his fig tree, secure that no one will come and take away his family and his money. Yet almost since the beginning of time, peace has been elusive, and often, illusory.

If there’s one Hebrew word that everyone knows, it’s shalom. "Peace." Shalom is the Hebrew form of greeting. Why do we greet others with shalom?

The Talmud tells us that it is forbidden to say shalom in a bathhouse, because Shalom is G-d’s name, and thus not fitting to be uttered in a bathhouse.

What does it mean that G-d’s name is Shalom?

Real shalom doesn’t exist in this world because shalom means perfection, completion. This world was created lacking. That’s the way it’s meant to be. This world strives to arrive somewhere beyond itself for its completion.

The Hebrew word for the "earth" is aretz, from the root "ratz,""to run," because this world is always running, moving towards its completion. However its completion can come only from above, from Heaven. The word "Heaven" in Hebrew is shamayim, from the root "sham" which means "there." This world is always "running" to "there" — outside and beyond itself.

This world contains many wonderful things, but perfection isn’t one of them. Perfection is beyond the scope of creation.

This is why G-d’s name is Shalom. G-d is the Perfection of all the lacking of this world. Every single thing in this world finds its perfection, its fulfillment, in Him. It’s not here. It’s above. It’s "there."

The Peace Connection

In the Book of Ruth, Boaz greets the harvesters by using the name of G-d. From here we learn that a Jew may use G-d’s Name as a greeting, and it is not considered taking Heaven’s Name in vain. In fact, there is an opinion that we are obliged to greet each other with G-d’s name by saying "Shalom." Why should we be obliged to greet each other using G-d’s name? What’s wrong with "Good Morning!" or "Have a nice day!"

Sometimes we look at other people and we think that we are a million miles from them. But no man is an island to himself. When two people meet, the essence of their meeting is to make each other more complete. The fundamental principle of interpersonal relationships is that when I meet my fellow being, I am coming to effect his or her shleimut (completion). That’s what I’m doing in this world.

G-d placed us in a world which demands to be perfected. Our whole relationship with the world and everything in it is a "Peace Process" — a process of bringing every person and every blade of grass to a state of shleimut — the true definition of peace.

In Parshat Vayetze, Yaakov lays his head down to sleep on some stones. The stones all vie to be the stone on which Yaakov will sleep. The result is that all the stones gather together and became one stone. What do we learn from this? The message of the stones is that completion results from the connection of disparate entities into a single whole.

When we connect with other people on whatever level, whether in business or in love, whether in school on the bus, our entire connection between ourselves and our fellow beings must be with the intention to bring the other person to a state of completion. That’s why a Jew is obliged to greet others with "Shalom!" For when we seek to bring each other to a state of completion, to shalom, the world reaches its ultimate fulfillment.

And that’s the real peace process.

 

http://ohr.edu/5217

Insights

Make Mine A Screwdriver, Please!

"Harass the Midianites and smite them" (25:17).

Imagine yourself sitting on an airplane.

The person next to you smiles at you and then pulls out a screwdriver, places the sharp end into his ear and leisurely starts to turn the screwdriver into his brain.

You’d try and stop him, wouldn’t you? You’d knock the screwdriver out of his hand and kick it away from him.

Wouldn't you?

How about if you found yourself sitting on a plane next to someone who is Jewish? They serve the food and you see him starting to eat a pork cutlet. Would you suggest that there was enough food for both of you, and that he join you and eat your kosher food? How about if he refuses? Would you knock his plastic tray to the ground and kick the food away from him?

Ideas don’t frighten us.

We are only frightened by what we see.

The greatest proof is that we don’t fear G-d.

We may know and believe that there is a G‑d, but how many of us walk around feeling that He is in front of us at every moment, watching us and listening to our every thought?

If we saw G-d, we would never sin. We don’t see Him, and that’s why we are able to pretend He's not really there. In Hebrew, the word for fear and the word for sight are almost identical - “yirah”. We are only frightened by what we see.

When we see someone murdering, it evokes in us a horror and a revulsion that is beyond words. But when we see someone encouraging a Jew to break Shabbat or eat non-kosher food, we don’t have anything like the same reaction. And yet, logically, our reaction to the latter should be far greater than the former.

If someone tries to murder you, he's trying to take away your life in a world where everyone eventually dies. Someone who encourages you to transgress the Torah, however, is trying to take away your life in a world that you could live in forever.

As far as our eyes can see, this world is but a brief walk between two darknesses. However, we know that this world is no more than an antechamber before the great palace of light. We don’t see the light, but we know it’s there.

The Midianites incited the Jewish People to sin. It is for this reason that G-d commanded us to take such harsh measures against them. It was not enough for us to attack them; rather we must maintain a constant enmity against them, a constant mindset to remind ourselves that they tried to implant in us a lust for immorality.

They tried to remove us not just from this world but also from the next as well.

 

********************************************8

The Big long Nun in Mishpatan-Mishpatan means Law.

 

Numbers Ch 27 V 5

Moses brought their case (Mishpatan) before Hashem. 

In dispute is whether the final nun of mishpatan (Num 27:5) 'and Moses brought their cause before the L-rd is large (or perhaps just written longer - the notation is nun aroch (long nun)). The cause in question is that of the daughters of Zelofchad and this increase in length may be emphasising the Torah bestowing rights to women in equal measure.

Source: http://www.sofer.co.uk/html/large_letters.html

 

http://ohr.edu/1763

Knowing What You Dont Know

"The daughters of Tzelafchad" (27:1)

I once asked my Rabbi an important and difficult personal question. When I finished the question, he looked at me with a puzzled look and said "What makes you think that I could answer such a question? You must go to Rabbi Shlomo Zalman Auerbach and ask him. This is a question that I am not qualified to answer."

A similar occurrence took place when someone I know took their son to a leading Israeli cardiologist with a rare heart complaint. He took one look at the child and told them that the problem was out of his league and they would have to take the child to The Boston Childrens Hospital.

Nothing inspires confidence more than someone saying they dont know. Because if they know, what they dont know, then what they know, they know.

In this weeks Torah portion, Tzelafchad passes away and leaves five daughters. They are all righteous, intelligent and learned. So much so that at the age of forty, none of them can find a spouse that is her intellectual equal.

When they hear Moshe say that Eretz Yisrael is to be divided according to the number of male children in the family, they realize that, under this ruling, their fathers name will be forgotten. They decide that they themselves will claim their fathers inheritance so that his name will be perpetuated.

Moshe had instituted a system whereby there were judges appointed over ten people, judges over fifty, judges over a hundred, and judges over a thousand people.

The daughters approach the judges over ten people with their claim. The judges realize that this is an unprecedented case and immediately refer the daughters to the judges appointed over fifty. They too refer the case to those above them, and they in turn to the judges over a thousand people. These judges tell the daughters that only Moshe is qualified to address their claim.

Although reluctant to appear in public, they overcome their natural modesty and when Moshe starts to explain the laws of Yibum (Levirate Marriage), they enter the court and seek to present their claim.

They present their case in a clear and forceful fashion; however Moshe replies that according to Torah Law only the males can inherit. The daughters reply using the exact same law of Yibum that Moshe himself was in the middle of explicating, that if, as women, they are not considered to be their fathers heirs, then their mother should marry one of the late fathers brothers as mandated by the law of Yibum. For Yibum requires that when a man dies without issue, one of his brothers should marry his widow.

Moshe replies, "Once there are daughters, Yibum does not apply, and she is forbidden to marry one of her late husbands brothers."

"Moshe, our teacher," reply the daughters, "How can that be logical? If we are considered our fathers progeny as far as the law of Yibum is concerned, why may we not be considered his heirs in regard to inheriting his portion in the Land?"

Seeing that their logic is impeccable, Moshe then turns to the Almighty and asks Him to confirm the claim of the daughters of Tzelafchad.

Why did Moshe rather than acknowledge the truth of their argument, defer his judgment to that of G-d? G-d taught Moshe all of the Torah, surely Moshe knew that their claim was a just one?

In truth, Moshe knew the correct ruling, but when he heard that every court from the judges of ten upward had deferred their judgment in favor of a higher authority, he too wanted to defer his judgment to the Ultimate Higher Authority.

Moshe wanted to teach every judge throughout the generations that, when necessary, one should never hesitate to consult a higher authority.

• Source: The Midrash

 

***********************************

 

WHY WAS YEHOSHUA APPOINTED SUCCESSOR TO MOSES?

How great is Moshe, he is told after Hashem agrees to allocate land to the daughters' of Tzelafchad (and the other tribes aside from the Levites) that he still will not be able to enter Israel due to his sin, what does he do, he does not get bitter, on the contrary - he shows care about the community and requests Hashem to appoint a Leader for them to continue to Shepard his flock, his people in Israel. What an individual our Teacher was, he cared so for his students Israel, despite his personal fate, that is unity and total selflessness, indeed he was truly the most humble of all men!

Ch 27 V 16

Let Hashem of the spirits, appoint a man of the community, who will go forth before them, and who will come back before them, and who will lead them out and bring them in, so the community of Hashem shall not be like a sheep that have no shepherd.  

http://ohr.edu/2677

Insights

The Seeker

“And Hashem said to Moshe, ‘Take to yourself Yehoshua ben Nun, a man in whom there is spirit...’ ” (27:18)

What is the essential ingredient of greatness?

Rabbi Chaim Shmuelevitz, zatzal, one of the great Torah scholars of the previous generation was once visiting his uncle, Rabbi Avraham Yafin, zatzal, the Rosh Yeshiva of the Nevardok Yeshiva. As they entered the Beit Midrash (study hall), Rabbi Shmuelevitz asked Rabbi Yafin, “Who is your sharpest student?” Discreetly, Rabbi Yafin pointed out a certain pupil. “And who is the most studious?” Rabbi Yafin showed him another. “And who has the greatest breadth of knowledge?” Rabbi Yafin indicated yet a third. “And who,” said Rabbi Shmuelevitz finally, “is the best student?”Rabbi Shmuelevitz was surprised when Rabbi Yafin indicated none of the previously mentioned students, but another one entirely.

“He is my best bachur (young man),” said Rabbi Yafin.

“But until now you didn’t mention him.” said Rabbi Shmuelevitz, “What makes him the best?”

Rabi Yafin looked at Rabbi Shmuelevitz and said, “This one is a seeker.”

In the ascent to greatness, the most precious quality that a person can have is the desire to seek, to pursue truth with a ceaseless and tireless longing.

“And Hashem said to Moshe, 'Take to yourself Yehoshua ben Nun, a man in whom there is spirit....’ ”

The Sforno explains the phrase, “a man in whom there is spirit,” to mean “prepared to receive the Light of the Face of the Living G-d.” The Sforno compares Yehoshua to the artisans who crafted the Mishkan and its vessels in the desert. About them G-d said, “And into the heart of all wise of heart, I have placed wisdom.” (Shmot 31:6)

The closest those artisans had come to the extremely skilled work needed to construct the Mishkan was shlepping cement to build Egyptian treasure-cities. How were they able, with no previous experience, to fabricate something as beautiful, delicate and spiritually precise as the Mishkan?

To be “wise of heart”means to be prepared to receive "the Light of the Face of the Living G-d;” to be dissatisfied with the knowledge that one has already, and to want more; to want G-d’s radiance to illuminate our minds. Whatever those artisans, those painters, builders and draughtsmen lacked in experience was more than made up for by their overwhelming enthusiasm to build the Mishkan.

When the Torah lists the heads of the Jewish People who were sent to spy out the Land of Israel, it lists them according to their importance. Yehoshua appears fifth in that list. G-d chose him to be the leader of the Jewish People precisely because of the quality that he was a seeker and wanted more.

When Moshe ascended to the supernal realms, Yehoshua waited for him at the foot of Mount Sinai for forty days. Yehoshua took no tea breaks, no days off. Even though he could have rushed out to meet Moshe and resumed his learning as soon as Moshe returned, Yehoshua was not prepared to waste those few precious extra moments between the camp and the foot of the mount.

Such is the nature of a seeker.

Oh, by the way, I almost forgot. That student that Rabbi Avraham Yafin described as his‘best bachur’ became better known as the Steipler Gaon, one of the greatest halachic arbiters of his generation.

Source: Rabbi Chaim Shmuelevitz in Sichot Mussar; with thanks to Rabbi Mordechai Perlman and Rabbi Eli Merl and Rabbi Reuven Lauffer

 The Parashah ends with the means of connecting ourselves to Hashem listing the festivals and it illustrates all the different types of offerings we bring. 

Numbers ch 29 v 35 “on the eighth day shall be a day of restraint for you”

Rabbi Tanchuma tells of an incident where Rabbi Akiva was challenged on the need for the Israelites to continue to want and the need to bring offerings based on the Prophets words “My soul detests your new moons and your appointed festivals” (Yeshayohu ch 1 v 14) the man was answered by the holy Rabbi “If the verse had stated “My soul detests MY new moons and MY appointed festivals, I would agree with you [they should be abolished], but the verse stated “Your” New moons and “Your” Appointed festivals, implying it is only about those sinners to whom the prophet referred.  But these festivals and New moons will never be abolished as attested to in many sources, Why?! Because they belong to the Holy one blessed be He. As it states in Psalms 111 v 8 “They are established forever, for eternity; they are achieved in truth and uprightness.”

http://ohr.edu/3175

Insights

The Last Laugh

“In the first month, on the fourteenth day of the month shall be a pesach-offering to G-d.” (28:16)

Rabbi Yosef Yitzchak of Lubavitch was arrested once for organizing a Torah education network in Russia. A KGB officer put a gun to his head and demanded that he name his collaborators.

The Rabbi laughed.

Laughter would not seem the most appropriate response to one’s imminent departure from this world.

Why did he laugh?

The twenty-one summer days between the 17^th of Tammuz and the 9^th of Av are the saddest days of the year.

During these three weeks, we remember the destruction of our land, of our people and our Holy Temple, our pipeline to spirituality.

We are still living in that world of destruction. Little that we see gives us hope, surrounded as we are from without and within by forces that try unceasingly to uproot and destroy us.

That’s the gloomy picture that we face on a daily basis.

It’s all too easy to become despondent and fall into depression.

Then comes along our parsha, Parshat Pinchas (which usually falls within the three weeks) with its message of hope amongst the ruins.

That hope is expressed by the Festivals of Pesach, Shavuot, Rosh Hashana, Yom Kippur and Succot, which are all mentioned in the parsha.

All the festivals share a common element – simcha. “And you will have simcha on your holidays.”

Happiness has many expressions, and in Hebrew there is a word for each. Simcha is the happiness that expresses itself in laughter.

Laughter is a funny thing.

What causes this distinctive physical response that can vary anywhere from a subtle widening of the mouth to fully-fledged convulsions?

When we suddenly see through layers of falsehood to self-evident truth, that flash of revelation generates the physical reaction we call laughter.

In the Book of Psalms, King David says, "Light is sown for the righteous, and for the straight of heart, simcha..."

Simcha, laughter, is the product of straightness of heart, of the heart’s connection to true reality.

"G-d's commandments are 'straight,' they bring simcha to the heart..."

G-d's commandments bring simcha because they are 'straight'; they are reality itself.

Why did Rabbi Yosef Yitzchak of Lubavitch laugh?

Every believing Jew lives in this world — but not for this world; we live for the World to Come.

However, like most spiritual realities, this awareness floats around the back of our consciousness without taking up too much airtime.

Until something like a loaded gun brings the World-to-Come into crystal clarity.

Then this world and its illusions are instantly reduced to absurdity.

Once, Rabbi Elazar ben Azaria, Rabbi Yehoshua and Rabbi Akiva were approaching the Temple Mount. They saw a fox coming out of the place where the Holy of Holies had once stood and they began to cry – except for Rabbi Akiva.

Rabbi Akiva laughed.

They asked him how he could laugh and he asked how they could cry. They replied that the Torah says that, “’Any unauthorized person entering the Holy of Holies shall die.’ And now foxes stroll there. Should we not cry?”

He replied, “It is (also) written, ‘Zion will be plowed over as a field’."

Since the prophecy of the utter destruction of Jerusalem had been fulfilled, Rabbi Akiva had no doubt that prophecy of its ultimate rebuilding would also come true.

And so Rabbi Akiva laughed.

He laughed because his supreme straightness of heart allowed him to penetrate beneath the surface to an intense perception of truth.

“Akiva, you have comforted us,” they said.

And so it is with our holy festivals.

The festivals are also called moadim — which means an appointed time of meeting. At the moadim, we ‘meet’ G-d; and even though that simcha may last for but a few days a year it reminds us that the darker our dark world becomes, so much brighter will be the blinding flash of revelation at our ultimate meeting when the redemption finally arrives.

May it come speedily in our days!

Sources: Based on Rabbi Saadia Gaon, Bnei Yissaschar in Iturei Torah, Rabbi Reuven Subar

*************************************8

 

Have a good week

Michael