Close To Torah

Many people recall all of the great childhood memories related to snow. The fun, the feeling, the magic…. Was it just the school cancellation, or was it perhaps something more…..

The Hebrew word for snow is Sheleg (שלג). What is fascinating is the fact that the numerical value of this word is 333. The three letters that comprise it are the three letters which represent the number 3 in ones, tens and hundreds (ש=300, ל=30, ג=3!).

The Vilna Goan writes that the word Bechor (בכֹר), firstborn, is numerically equal to 222. The reason for this is because a firstborn son inherits a double portion. Hence, his name and essence is 2. What is the lesson to learn from the Sheleg which is three?

The Midrash (Pirkei D’R’Eliezer 3) tells us an esoteric fact. Hashem created Earth by taking snow from underneath His throne. What does this mean?

Finally, why do people love to build a snowman?!

To understand all this, we must review the creation of the world. Rashi (Bereishis) tells us that Hashem saw that the world could not stand on Din, strict judgment, alone and therefore He combined Chessed, kindness, and created the world with the composite of Rachamim, mercy. Hashem thus brought together opposite components (Din and Chessed) in order to allow the world to exist. Our job as well is to combine opposite elements and to make peace. We have a physical body and a spiritual soul. Our mission is to utilize them effectively together and to elevate the body.

This is the lesson of the snow. Snow is a paradoxical balance of opposing forces brought together for a united goal. It is not solid or liquid, it is a balance between the two. Snow also paradoxically serves as a protection against the cold upon the earth as it protects crops by insulating and keeping in the earth’s heat! Also, large bodies of water store heat that results in significant temperature differences between the water surface and the air above. This contrast brings the warmth and moisture upward which then condenses into clouds that produce snow showers! Snow represents balance, peace and tranquility.

The number three is this exact balance. One is singular and alone. Two is opposing views. Three is the balance and resolution. This is why Yaakov Aveinu was the Bechir SheB’Avos, the chosen of the forefathers. He was a resolution between the two opposing attributes of Avraham’s Chessed and Yitzchak’s Din. He was Tiferes, beauty and tranquility.

With this, the pieces now come together. The word Sheleg (שלג) is the ultimate expression of peace and harmony, it is the epitome of three!

Hashem created the world with harmony and thus it is referred to by the Midrash as the use of snow.

The snowman building and all of the good feelings associated with snow stem from a deep spiritual recognition that man’s job is to become the Adam HaShalaim (Perfect and Complete Man). This ultimate man is one of harmony, congruency and simplistic truth. He is to be the perfect “snow (congruent) man”!

In the Torah, the two times that we find snow mentioned are in regards to the Metzorah, leper, who is inflicted with Tzaras which appears on his skin in the color of snow. Now we understand why! The Metzorah sinned by speaking evil slander; he needs a strong reminder about being harmonious with other people! And so it comes in the shade of snow.

The bride dresses in white, This is because she is the Kallah (כלה) which is the same letters as הכל, everything. She will be the woman of the house, who as in times memorial, has always been the one that unified and brought the home together!

I will leave you off with a story that I believe illustrates the power of snow’s harmony. Last night we had a block get-together. One of the neighbor’s cars got stuck and would not budge. Over of the course of the forty-five minutes that it took for us to push him to safely, we were joined and reunited with neighbors whom we hadn’t socialized with in ages! Almost every house on the block had at least one representative outside. It was absolutely heart-warming to behold!

Snow binds and brings hearts together. I hope you and your family enjoy!

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Hashkafah, Inspiration Snow Lesson, Torah Perspective Snow

I would like to talk to you about making decisions. I am mostly talking to myself and trying to remind myself about how to act but I think that we both may benefit from this. I really just want to review some of these ideas some of which may be very appropriate for us and others not.

A bochur in Yeshiva once told me he wanted to leave the yeshiva dormitory and move out of the dormitory and into an apartment adjacent to the Yeshiva. He said that he wanted his privacy. I responded to him “How are you going to work on your ben adom l’chavayroh?”. I explained that “When you live by yourself you decide when the lights are on or off,  however when you live in a yeshiva dormitory you live among three other bochurim and you find yourself compromising on many issues. When you finally get married you aren’t just compromising on the lights and the temperature, you are even compromising on your whereabouts and the actions that you do.” The bochur nodded and seemingly understood the message I was conveying.

Living with people forces you to know how to give in to others and how to respect other peoples’ privacy. When two people get married, the “I” becomes a “We” and the concept of the individual becomes much smaller as the gaping hole between the two people fills in as they unite as one. It is integral that they make decisions together in the utmost way.

As Bnei Torah we have been trained to think and make an account of all of the conditions involved in our actions. You may say that non-jews also must do this. While that is true, there is no comparison between the two. We must think if everything we do is in line with what the Torah dictates of us. We must think if the current status is permitted or prohibited and if it may evolve into a Chillul Hashem rm”l.

A Ben Torah is not someone who takes decisions lightly. The Ben Torah is taught through deep analysis of the Talmud, as well as his constant introspection of how to decipher a situation and compare the pros and cons. He is taught how to analyze all the possibilities and make a proper comparison to gauge a similar scenario and expected outcome. That way, when the time comes and we are presented with a scenario, we are able to react instantly and act as we have in similar scenarios.

Making decisions can be very difficult if you are unable to properly see all of your possibilities and are unable to make a hierarchy of importance. Sometimes you must take into account the level of importance of the matter at hand, as opposed to another person’s perception of the same issue. A scenario may involve several people that will all be affected by your decision. There are times where your decisions affect others and then there are times that their decisions affects them. They may both be troublesome, however the more people that are affected, the greater the responsibility present.

Two married people have a very special bond that exists. Their pocket is the same, their residence is the same, and in many ways, they are the same. A marriage makes a bond greater than any other structure in the world. That is why a decision between husband and wife tends to be much more delicate than other decisions.

For example, look at a disagreement between husband and wife as a “civil war”, as opposed to a typical war scenario. When you have a civil war, your own nation is being harmed. G-d forbid a dispute between husband and wife should ever rise to the point of “war”, nonetheless, the comparison is valid. Each individual of a disagreement (“war”) is affected. The closeness that is shared between a husband and wife implies that when your wife is upset you are going to be upset.

A problem may not always be possible to resolve where everyone is happy with the decision made; that is of the utmost difficulty. Even an internal conflict that one person may be having may be impossible for him to perfectly deal with a situation. A couple must settle for peace and a solution. The most important part of a decision is that both parties agree to make the decision, regardless of whether it is what they both originally wanted. In essence, this is how they have decided to resolve the matter at hand and therefore it must be recognized as a decision agreed upon by both parties.

Making a decision isn’t about a number of votes or raises their voice higher. It is about “This is what we are going to do”. That means that the person who makes the decision must stand up for his decision, and so to speak…clean up the mess. That doesn’t mean that the other party should ever say “I told you so”, rather they should help as well.

When the person who decided to make the decisions sees it failing, it will eat them up inside. It could be they made the right decision and this is just how Hashem decided it should turn out. That is what it means to be responsible for your decisions. That doesn’t always mean that you are guaranteeing it’s success, as we have no such a guarantee for anything in life. Your responsibility is that you did everything to ensure that you made the right decision, not that the expected outcome will come to fruition. Rather, that you put in all of the time, energy, and thought into what you have decided.

You will be much happier with your marriage when you don’t point your finger at that person saying “Look, it didn’t work.”, but instead saying “Look, I know you made a thought out decision and this is how it turned out”. A mature individual will want the result, but will be satisfied with the proper actions done.

We are people who believe in the constant yad Hashem and never take something for granted. If we are given another day of life in this world, then it is because Hashem willed it to be so. If we are not rm”l, then it is because Hashem did not will it to be so. If a little boy is taking his daily walk and out of nowhere, he trips on a rock that had never been there before…it was not purely out of accident that such an event took place. Hashem willed for that little boy to fall.

When we try to do something, we must keep in mind that we can only do all that is in our capabilities. To determine all that is in our grasp, we must first know ourselves. Some people are nor simply very decisive, yet some are. If you know that you are not capable of making decisions…make the decision to not make a decision (until you feel confident that you can).

There are certain types of decisions that we make but are unable to do so under certain circumstances. If a bright light is glaring in your eye and a salesman asks you which color paint do you want…you cannot answer since the light is affecting your vision. We must know ourselves and know the things that inhibit our perception to make a proper decision. Being frustrated, tired, impatient, and upset are the more common traits that can lead to making a poor decision. Half the battle is knowing that one should not be making such a decision.

When communicating with another person regarding a decision, sometimes you may have to be blunt and say “I’m sorry, but I am unable to take part in this matter, I’m sorry”. One doesn’t always have to give an explanation, as sometimes less information is better. Even though communication is of the utmost importance, sometimes the point cannot be clearly explained or the person does not feel comfortable explaining their scenario. While it is clearly better to explain yourself, realize that sometimes the better outcome is by simply saying what you feel and that you wish not to further elaborate. Saying “I’m sorry if you respect me, you will realize that I am unable to make this decision right now”. Saying this is much better than getting worked up and creating something  into a large mess. It takes a lot of courage, but sometimes biting your lip and saying “I’m sorry, I cannot make this decision” is the correct decision.

To determine all that is in our grasp we must know ourselves. Some people are simply not very decisive, some are. Like a person who is intoxicated obviously they are not capable of driving. If you know that you are not capable of making decisions…make the decision to not make a decision until you feel confident that you can. There are certain types of decisions that we make but are unable to do so under certain circumstances. If a bright light is glaring in your eye and a salesman asks you which color painting do you want…you cannot answer since the light is affecting your vision. We must know ourselves and know the things that inhibit our perception to make a proper decision. Being frustrated, tired, impatient, upset are the more common traits that can lead to make a poor decision. Half of the battle is knowing that you should not being making such a decision. When communicating with another person regarding a decision sometimes you may have to be blunt and say “I’m sorry but I am unable to take part of this matter, I’m sorry”. You don’t have to always give an explanation sometimes less information is better. “I’m sorry if you respect me, you must realize that I am unable to make this decision right now”. Saying this is much better then getting worked up and making something that could have been resolved into a large mess. It takes a lot of courage but sometimes biting your lip and saying “I’m sorry I cannot make this decision” is the correct decision.

In conclusion, me all make decisions daily. Some are small and some are big. With some, we are able to see the outcomes instantly, yet others will have delayed results. We must be responsible for our actions and be confident when we make decisions. After a decision is made, it is futile to start looking back and questioning what you had done. If there is no way to fix it, then leave it. You can learn from your past experiences, but do not use them to cause pain to others.

Remember that your decisions can affect several parties and that sometimes you will have to live with your mistakes. Always know that your decisions are only half of the outcome, as you do not know if Hashem will allow for your decisions to come to fruition. Always use your past as a building block for your future and not a wound of your past. This is one of the great challenges of Life.

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Shidduchim and Marriage Achdus, Ben Adom L’chavaro, Shidduchim, Shviras HaMidos, Torah marriage

 ויהי בנסע הארון… (י:לה).

“And in was when the Aron departed…” (10:35).

Written in the Sefer Torah, this verse and the following verse are surrounded by the famous Nunim Hafuchim, backwards Nunim (נ). Let us find the significance and highly practical lesson which can be gleaned from this.

Rashi tells us that these backwards Nunim show an interruption in the narrative between two negative events (sins) which occurred before and after these two verses. It must be noted that when we talk about the sins of the Jews of that great generation, we do not ever think that we can comprehend their true actions and intentions. On their lofty level, Hashem saw these actions as a sin. We strive to learn the lesson that the Torah is providing us with by recording Hashem’s disappointment in their actions. We must take out the lesson available for us.

The catastrophic event following the verse is obvious. The Mis’oninim and Asafsuf incident transpired as the Jews complained that the spiritual Manna that they were eating was not good enough for them, they wanted real meat! Hashem granted their demand and many of them perished as a punishment. What though is the negative sin proceeding these two verses? Tosafos (Shabbos 116a) informs us. The proceeding verse states that the Jews left from their encampment at Sinai. They had remained there after receiving the Torah and now it was time to depart. Instead of leaving heavy-heartily from that great place of inspiration and growth, in deference to their achievements they had gained there, they left with terrible disrespect! They ran away like a child bursts out of school at the end of class. Hashem was not happy with their disrespectful display. Hence, we have discovered the negative events that occurred, however, what do they have to do with a backward Nun?!

The Kli Yakar fills us in on this mystery. The word Nun, means fish in Aramaic. Fish live and thrive only in water. Once a fish leaves the water, it is only a matter of time before it will perish. Thus, fish keep themselves under water! A backwards fish is one that is acting the opposite of how it should, i.e. it is trying to leave the water. A fish that gets out of the water is unattached from its life source and is in danger of perishing.

The two sins which the Jews committed stemmed from this exact point. They were not living up to the standard expected of them as people connected to and pursuing closeness with Hashem. If they would have appreciated how vital Hashem and His Torah were to their lives, they never would have committed either of these sins.

They complained about the food showing that the very kindness which Hashem was delivering to their doorsteps was totally unappreciated by them! They ran away from Sinai in a way that told Hashem that they did not value His closeness as they should have. This is exactly akin to a backwards fish. Klal Yisrael were guilty of swimming away from their life-source!

I would like to suggest that the two verses in between the two sins are the antidote to the terrible sins and show us the correct perspective. The first verse acknowledges how Hashem protected the Jews from all harm, thus appreciating what He did for them and teaching us to see His eternal kindness. The second verse is a request that Hashem should dwell with them in the desert. This is the perspective of a correct fish, recognizing its life source and striving to live that way!

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Hashkafah, Parshas Beha'aloscha Life, Limud HaTorah

ותען אסתר ותאמר שאלתי ובקשתי (אסתר ה:ז).

“Esther responded saying, ‘please grant me my request and my plea!’” (Esther 5:7).

Most Significant

This verse is in one way the most significant one in the entire Megillah! How so? There are one hundred and sixty-seven verses contained throughout the entire ten chapters of this scroll. The middle verse is thus the eighty-forth one (with eighty-three before and after it). This is our verse. I would like to illustrate how the middle verse captures the essence of the entire Sefer and what that means for us based on our present study.

What’s Going On Here?

There is a fascinating thesis that states, if one wishes to understand the theme of a Torah portion, he must study the first, middle and last verse of that section. For example to understand Parshas Bereishis, one can study the first, middle and last verse. This will encapsulate the basic idea found in the entire portion.

Proof and Explanation

This idea is hinted and elucidated quite clearly by at least two Chazal.

First, Rashi in Shabbos (55a) states that the reason that Hashem’s signet ring says “Emes” is because the word Emes is all encompassing. It is comprised of the letters Alef, Mem and Tuf. These are the first, middle and last letters of the Hebrew alphabet (אמת). This is based on the verse in Isaiah (44:5) that states, “Ani Reishon VaAni Acharon U’Mibaladoy Ain Elokim, I am first and last, there is no other God besides me”. (Rashi is basing his comments on: Shir HaShirim Rabbah (1:46) and Shemos Rabbah (4:3).) Hence, we see that there is an idea of an essence being seen from the beginning, middle and end. See also Shabbos (30b).

Secondly, the Gemara in Sotah (14a) states: Rav Simlai says that the Torah begins with Chessed, kindness, as it states, “Hashem provided Adam and his wife with clothing”, and it ends with kindness, as it says, “Hashem buried Moshe”.  The Midrash (Tanchuma Vayeira 4) adds to this: “The Torah begins with kindness in that Hashem adorned Chava in honor of her marriage to Adam. It ends with kindness by Hashem burying Moshe. Its middle expresses kindness as it states that Hashem visited Avraham when he was recuperating from his circumcision and insisted that he not stand up for Him”.

Conclusion

What emerges is clear proof that examining the beginning, middle and end of a Torah idea reveals the entire Torah theme encompassed. In the case of the entire Torah, one learns that Hashem desires for us to take the lesson of proper love and care for others. By extension, it appears that this technique can be applied to every individual Parsha and Sefer in Tanach as well.

One More Proof

Additionally, the Gemara Kiddushin (30a) tells us what the middle word of the Torah is. It is “Gachone, stomach” in Vayikrah (11:42). Why is this important for us to know? This thesis may just be the reason that Chazal found this fact important to identify. In fact, that is how the Vilna Goan explains the Gemara. He states that the middle word is the most important to know for upon it revolves the theme of the entire Torah, which proceeds and follows it. (The full development of this is beyond the scope of this essay. See the words of my dear Rebbe, Reb Aharon Feldman shlit”a, for extrapolation upon it, in “The Juggler and The King”.)

Example (You can skip to the next subtitle if you want to get back to Esther already!)

Here is a brief example of how this approach work. We will analyze one Parsha in the Torah, Parshas Va’ara.

The first verse states:

וידבר אלקים אל משה ויאמר אליו אני ה’ (ו:ב)

“Hashem spoke to Moshe saying, ‘I am God’.”

The middle verse (61 of 120) states:

ויעשו כן החרטמים בלטיהם ויעלו את הצפרדעים על ארץ מצרים (ח:ג)

“The magicians copied the plague and they too brought frogs upon the land”.

The last verse states:

ויחזק לב פרעה ולא שלח את בני ישראל כאשר דבר ה’ ביד משה (ט:לה)

“Hashem strengthened the heart of Pharaoh and he refused to release the Jews, as Hashem had foretold to Moshe”.

Briefly, the theme of the Parsha is the underpinnings which began the redemption. These three verses show that the redemption had not yet set in and that Pharaoh had not thus far accepted Hashem’s sovereignty! It wasn’t until the completion of the Ten Plagues that Pharaoh and his people were brought to their knees in subservience and awe of Hashem. The first and last verse both express this idea most clearly, it is the recurring theme of the Parsha. Hashem was displaying His Kingship and Egypt was not responding as of yet. The middle verse states that the magicians still believed that they were capable of emulating Moshe’s God-sent miracles. This is the summary of Va’ara, and is eloquently and briefly stated between all three verses, spanning the three areas of the Parsha. One question remains, why does it discuss the frogs specifically?

The frogs of Perek Shira sing the song of, “Baruch Shem Kvod Malchuso, Give praise to Hashem’s Honorable Kingdom”. The significance of this verse is that this amphibian constantly sings to Hashem. The Midrash states that when Dovid completed Sefer Tehillim, he asked Hashem if any creature sings more praises than himself. Hashem responded by sending a frog to his feet!

“Baruch Shem” is explained by the Nefesh HaChaim to express the ruler-ship of Hashem upon the earth specifically. The bottom-line theme is that although the Makos were beginning to make their impact of showing the world that Hashem dominates, as the frog declares, this message was not yet complete. This is clearly expressed by the middle verse. Egypt refused to take the lesson of Hashem’s frogs. In the next Parsha, there would finally be a change of heart and a powerful recognition. In Beshalach, the redemption would take place with great honor and an awe inspiring demonstration.

Back On Track

Having established this idea, let us now turn to our dear Megillah. The theme of the Megillah is clear. Although it may appear that there are natural events and order to the world, we must sensitize ourselves to see past them. As faithful Jews, we look to see the great Hand of Hashem guiding and propelling all of the world events. He cares for us and constantly steers our ship to safety and victory. How do we get Him to do this? The answer is well known and clear: By turning to Him and begging Him for help. When we acknowledge Him as our King, He is proud to smile in return. This is the key to our success in this world.

The first verse of the Megillah describes the grand kingdom of Achashveyrosh. It sets the backdrop for the entire climax of adversary against the Jewish nation. There was a haughty and powerful king and he used his power to concede to decimate the Jews. The last verse spells out the entire resolution. Hashem raised the Jews to a high and untouchable status. Mordechai was a powerful governmental official, who worked to insure Jewish diplomatic security. Most importantly, the nation was at peace with each other and true closeness and love between themselves and Hashem was achieved. What does the middle verse exemplify?

The Moment of Truth

The middle verse is the hint as to how we got from the crisis to the solution! “Esther cried with supplication and pleas!” This hints to her true cries and the collective tears of the entire nation, who at that time turned sincerely to Hashem with all of their hearts. The nation committed themselves to repent and mend their ways. This is the entire lesson of the Megillah, to turn to Hashem and put our trust in Him!  The middle verse is the crux of the entire Sefer. When we daven to and connect to Hashem, He hears us and takes care of His precious children.

Number of Verses

Indeed the one word Simman, hint, found at the end of the Megillah to remember how many verses are contained is the word: Penuel (פנואל). This word has the numeric value of 167, the exact number of verses. Reb Dovid Feinstein states that every one of these words stated in the mesorah at the end of a Torah portion, is not just a random word. Each word ties directly into the Torah ideas expressed within that work. What does this word show?

I suggest that the word Penuel means, “turn to Hashem”. This is the beautiful goal and lesson of the entire holy scroll. No further explanation is necessary!

May we all merit to tap into this powerful tool, and see how Hashem truly listens to us when we turn to Him. May we achieve true happiness through our faithfulness to Him every day.

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Hashkafah, Living Purim Every Day, Machshuvah Avodas Hashem, Tefillah

ואם לא נטמאה האשה וטהרה היא ונקתה ונזרעה זרע (ה:כח).

“If she (the suspected Sotah, adulterous woman) was innocent then she will be exonerated and will be blessed with children” (5:28).

The Sotah goes through a fascinating investigative process. She drinks the bitter water. If she is guilty, then she becomes bloated and her body explodes in full view of all the people assembled. If she is innocent, she will live and is given a blessing for the rest of her life that she will be fruitful and produce strong and healthy children.

At first glance, both these two options seem hard to understand. They appear quite extreme. If she is guilty, why does the Torah dictate that she should perish so dramatically, could she not just die silently, why all of the fanfare and embarrassment? On the other hand, if she did not have relations with the man, why is she given such a great reward? Did we forget that she still went into seclusion with a man whom her husband warned her not to interact with, she is not that innocent? So why does the Torah give her such a great blessing?

The simple explanation is well known and after presenting it I would like to offer a deeper insight. The purpose of the Sotah’s dramatic death is so that people will see what happened to her and take a lesson to steer away from perversion. In fact, the Torah’s idea is that one who sees it will be inspired to accept Nazirus upon himself to help train himself to stay away from the distractions of the world! On the other hand, if she is innocent, her husband may be reluctant to take her back, thus, just as for the sake of peace Hashem allowed His name to be erased, so too Hashem offers the couple a great blessing as encouragement to bring them back to a peaceful union.

I believe it is deeper than this. Chazal (BM”R 9:12) say that adultery is one of the worst sins, as it shows a complete rebellion against the spouse and against Hashem’s boundaries. Therefore, if she is guilty, she (and the man involved who will die the same way as well) has made a statement that she does not want Hashem to be part of her live. There is no room in her heart for the Word of Hashem. But Hashem wants to enter our hearts and permeate our existence. So when His Holy Name is drunk by her a conflict arises. The holiness wants to expand and give to her, but her body is not interested. Perhaps this figurative spiritual friction is manifest by her physical explosion! She bursts because there is no way for Hashem to remain part of her!

The “innocent woman” on the other hand, true that she certainly is no righteous woman, as shown by her seclusion with a prohibited man, but at least she stopped herself! This is a message to Hashem that she is at least trying to improve! Thus, for her when the water enters her body, there is room to expand and the Word of Hashem brings the greatest blessings! Accordingly, she gets a great reward!

This is the way that Hashem set up the world, He wants to give and provide for us. He knocks on our doors and hearts desiring to give us only good. Our job is to open up and let Him in! Chazal in Berachos (42a and Rashi there) state, “immediately when you bring Talmidey Chachomim into your home, you will have many blessings!”

The water given to the Sotah was taken from the Kiyor, Lever, in the Beis HaMikdash. This device was made from the mirrors which the women donated. Moshe was reluctant to accept it until Hashem commanded him to. Those mirrors were used by the women in Egypt to adorn themselves to catch their husband’s attention so that they would build their families. This great Mitzvah that they performed is the beautiful act of building the Jewish home for Hashem. Their actions done L’shem Shemayim, for the sake of Heaven, were the strength and encouragement to keep the Nation alive! In the merit of the faithfulness of the women we were redeemed from Egypt!

The Sotah drinks from the Kiyor waters to point to the exact explanation as to what was expected of her. If Hashem was divorced from her heart, and she did not follow in her great grandmother’s footstep, then she will explode. If she wants to connect with Hashem and is beginning to put in effort to act like those great women, then she is blessed! The water manifests how she answered the question of “do you want Hashem part of your life or not?” We too must ask ourselves this question. When one recognizes that true service of Hashem brings genuine happiness and blessing, then he will open up and let Hashem in!

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Hashkafah, Machshuvah, Parshas Nasso Ahavas Hashem

In the last article, I developed the theme of working together. We saw how the most effective way to achieve harmony and fulfillment in marriage is to undertake the vital task of caring for and striving to understand the other. In this final continuation, I wish to illustrate a point that is important to be aware of when working towards mutual respect and cooperation. It is the idea of the natural differences between men and women.

Perhaps a significant factor that makes harmony so difficult is the gender difference. It already puts the couple at a disadvantage before they even try to communicate. Indeed, men and women are diametrically different. When one recognizes these differences and appreciates their spouse’s needs, this will allow them to work together most smoothly. We are a team and wish to help out our teammate so that we can perform best together. This is done by acknowledging that we are different, and have different strengths to offer. Many people erroneously think that their personal feelings, opinions and preferences are the only possibilities for a healthy person to have. This thinking causes them to nullify any other person’s opinions. “If I wouldn’t be hurt, embarrassed or upset in that situation, then you have no right to be either!” However, the art of productive interaction with others is to strive to respect, validate and be sensitive to other perspectives outside of our own. A man and woman see the world differently; a sensitive spouse will learn to acknowledge and work with this reality.

My point here is to stress that once this is acknowledged, we will be more sensitive and aware of how these potentially anger-triggering differences play a vital role in our relationships.

In the New York Times bestseller “You Just Don’t Understand”, Deborah Tannen illustrates common things that trigger misunderstandings as one spouse was ambiguous in their communication and the other misread the cue. For example:

• When she asks “what would you like?”, this is not necessarily a request for information, as a man tends to sees it, rather, it can be an opening for a discussion.
• To Josh, “checking with his wife” means asking her permission, which to him implies that he isn’t independent, and it is thus childlike. To her, it shows respect and that their lives are interrelated. Both must know this, communicate their feelings and recognize the other’s needs.
• Her questioning him for details can be seen by him as a challenge, requiring a counter. She sees it as a request for understanding (information) with girl-style polite engaging. If both people strive to comprehend each other, these issues can be discussed, and then fixed or avoided altogether.

In the powerful book “Boys and Girls Learn Differently”, Michael Gurian brings out the undeniable physical differences between genders that invariably affect their respective emotional and psychological temperaments. His findings are obviously not the concrete, only possibility for every person, as we are all different and operate differently. However, these were the results of careful scientific study and at least deserve some thought, as they represent many deep-rooted diverse strengths and tendencies. Here is a partial list of these differences:

• There are many brain differences between the genders. The male brain stem is at rest and is thus quicker to respond physically. The amygdale is larger in males thus making them more aggressive. Males comprise over 90% of all cases of hyperactivity.
• The arcuate fasciculus develops earlier in females, thus, they speak in sentences earlier. The female brain is more developed in the broca area which is responsible for speech development. The cerebellum provides smoothness, balance and speech and is more developed in females. The frontal lobe effects emotions and communication skills; the female’s is more developed. Werencke’s area links language and thought. This area is highly active in females. 99% of females have comprehensible speech and vocabulary by age three. This is only achieved by males at age four and a half.
• The cerebral cortex provides higher intellectual functions and memory. The male’s is thicker on the right, thus he is right-brained dominant. The female’s is thicker on the left. The left hemisphere affects language, writing, consciousness, self-image, denial and listening. The female is superior here. The right hemisphere helps tone of voice, music, spatial discernment and visual memory. Males use this more. Female use both sides more than males use both.
• The cerebrum allows one to multitask; the female’s is always active! Female toddlers can multitask more freely than male toddlers.
• The corpus callosum connects both sides of the brain. The female’s has a better connection between both sides. This may give them greater focus on practical application.
• The hypothalamus of the male brain is denser and constant, it produces lust and anger. Pituitary glands are larger in males thus increasing their fight-or-flight instinct!
• Regarding the occipital lobe, females see better in lower light, males in higher (melatonin in females cause them to have greater sensitivity to brightness).
• The parietal lobe perceives bodily sensations, pressure, pain and temperature. The female’s is larger, thus, they experience greater sensations. The male’s is smaller, thus, they often excel at ignoring pain.
• The thalamus regulates one’s emotional life and physical safety and monitors what is happening outside of the body. Females process faster here.
• Males develop testosterone which causes action and can escalate to aggression. Females develop estrogen which breeds hormonal changes and the desire for feelings and bonding.
• Males are more easily angered; females are more easily saddened.
• Males are often more restless as a fetus, whereas females are less active.
• Male are generally larger than females.
• Males have less serotonin (which is a relaxing agent).
• Male toddlers prefer mechanical or structural toys; females prefer soft and cuddly toys.
• Males look at objects for a shorter time but are more vigorous, whereas females gaze longer but are less active.
• Males gaze at their mother for half as long as females do.
• Females at one week can distinguish a baby’s cry from background noise, whereas males do not respond yet. Females at four months can distinguish people’s faces on photos, whereas for males it takes longer to achieve this.
• Females prefer sweets more than males do.
• Males have better narrow and depth perception. Females have better peripheral (side-line) vision.
• Males have a 25% higher mortality rate at infancy than females. This is being studied further.
• Males in kindergarten focus on individual games. Females focus on group activities. Males ignore newcomers until they prove their worth and value. Females welcome them warmly! Males prefer games that require bodily contact and competition. Girls prefer taking turns and indirect competition.
• Males prefer stories of excitement and action while ignoring victims. Females prefer stories of human dynamics and feelings.
• A male toddler’s good-bye to his mom takes around 30 seconds. A female’s takes 90 seconds!
• Males express emotions through actions. Females express feelings through words!
• Males in grade one through third are more able to separate emotion from reason that their female counterparts.
• Males are 50% more likely to be held back in eighth grade than females are.
• Males in High School focus much on personal career choice. Females focus more on personal relationships.
• 69% of H.S. males offered “fighting” as the best solution to an argument. The majority of females opted for “walking away” or “talking about it”.

All of this illustrates quite vividly the great gender difference that a couple much deal with. We believe that Hashem gave us all different strengths to offer and a happy couple will learn to appreciate the other’s strong points and thereby build a beautiful partnership together. (For further reading I suggest two books that offer relevant information regarding these facts: “Reviving Ophelia” and “Raising Cain”.)

This is not meant to scare anyone! My point is to stress:

• The first key to a successful marriage is to acknowledge that men and women are in fact very different!
• The second task is to learn how to communicate with and how to understand and respect the opposite gender! The most important trait needed for this is patience and sensitivity!

I hope that through the last two articles I have illustrated the importance of striving to work together and understand the other person. Through this, we can accomplish beautiful and fulfilling achievements.

One most useful suggestion for how to navigate through all of these potentially dangerous pitfalls and miscommunications is to find someone wise with experience and much sensitivity. When something is unclear to us or we need help, we can then talk to them and seek to improve our marriage. Anyone can succeed, it is in your hands!

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Hashkafah, Shidduchim and Marriage Middos, Shidduch Crisis, Shidduchim

From where does the custom emerge for us to eat dairy products on Shavuos? In general, the entire Yom Tov seems preoccupied with food! “Everyone agrees that on Shavuos one needs to have physical enjoyment as well” (Pesachim 68b). The Karbon, sacrifice, of the Shney HaLechem, two breads, was brought as well, another hint to edibles. The Yom Tov is called “Chag HaKatzir”, the holiday of the harvest (of the grain in the field). It is most surprising that a Yom Tov celebrating our holy and spiritual Torah should have such a physical stress?! Shouldn’t we rather fast the entire day and separate from earthly drives? What does this all mean?

A fundamental and inspiring lesson lies behind all this! Chazal (Eruvin 54a) tell us that “this temporal world is like a wedding, one must grab and eat while the food is available”. The simple meaning of this dictum is that one must accomplish as much Torah and Mitzvos as he can while he is alive. There is another depth here as well. Why is this world like a wedding? Imagine that one attends the most exquisite and fancy Jewish wedding ever held. The hall and its ambience are breathtaking, the food is unbelievable, the fifty-piece band is heavenly and the guests are most distinguished! Interestingly, there is one short phrase that determines whether this event has any worth or not. The Groom must say the marriage pronouncement of “Harey Att Mikudeshes Li…, You are sanctified to me (as my wife)…” That is the most important element, worth more than any of the fanfare present. With it, we have experienced a breathtaking wedding. Without it, the entire event would be almost worthless! So too, this world is a beautiful party filled with all kinds of exciting delicacies, foods, music and enjoyment. Our job is to be “Mikadesh it”, to dedicate ourselves to sanctify and elevate it, by using it for the service of Hashem. We do not shun the world. We strive to use it as a conduit to thank Hashem. Hence, just as “you are holy to me” makes the wedding, so too, when we bring Hashem into the picture by elevating the mundane, we make the world!

When one partakes of a delicious meal, his body feels it very strongly and his emotions are stirred. He can take this elevation and use it to thank Hashem ever so passionately. Whereas, without this physical stimulation, he never would have risen to these grateful feelings. Thank You Hashem for giving me such delicious food and for creating such a graceful world. Thank You Hashem for my beautiful spouse and family and for all of the good which You bestow upon me to enjoy and savor. I recognize what You do for me and I wish to serve you better now! The world is a wedding and we are the Groom who sanctifies her!

With every one of the ten commandments that Hashem uttered, the world filled with a varied fragrant scent (Shabbos 88b). Why was this necessary? I suggest that this was precisely to show the significance of physical sensations and their importance to Torah observance. Hashem does not want us to negate our bodies and their feelings. He wanted to keep our nerve endings stimulated in order to show us that a Torah Jew knows how to use this world to draw inspiration and closeness to Him through his pleasurable experiences.

The Angels in Heaven wanted the Torah, but Moshe fought for us to get it. Moshe said that only physical can properly keep the Torah. We have the opportunity to elevate our physicality. humans

It is well understood now why the Tashbaitz states that we learn many laws regarding a wedding specifically from Matan Torah. Indeed this was the wedding between Hashem and us in a very deep way!

Shavuos is the Holiday that Hashem states that He wishes for us to eat and enjoy pleasures for ourselves. This is to teach us that the entire foundation of our service of Hashem does not focus on self-denial or torture. Rather, it revolves around taking enjoyments and using them to grow closer to Hashem. To grow in our gratitude and appreciate of what He has given to us.

Milk represents a mother’s care for her baby. It is the most nourishing and delicious substance that a mother can offer her child. It is a vehicle of love and closeness from which a mother and child form a close bond. We are enjoined to partake in milk products as a reminder that Shavuos is a time to feel Hashem’s love for us. It is a time to partake of earth’s delights and to thereby elevate and be Mikadesh, sanctify, them by letting them bring out our warm appreciation and feelings towards Hashem.

The lesson is vital and relevant. Our bodies have feelings and through them we can draw close to Hashem. It is specifically for this Holiday that we find food stressed repeatedly. For it is in this Shavuos celebration of our accepting the Torah that we acknowledge the importance of our bodies. May we be inspired this Shavuos as we take in all of the enjoyment that Hashem brings us. May we recognize how much He cares for us. The dairy products hint to the ultimate nourishment and care that one has for their children. We are Hashem’s people and we will smile when we say “cheese” at our fantastic wedding with Hashem!

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Hashkafah, Machshuvah, Shavuos Ahavas Hashem, Kedusha, L'shma, Limud HaTorah, Ruchnius / Gashmius

 …ויאמר לאסתר המלכה מי הוא זה ואי זה הוא אשר מלאו לבו לעשות כן. (אסתר ז,ה)

“Achashveyrosh asked Esther, who is the villain who desires to destroy you and what is his motivation?” (Esther 7,5).

How To Learn

The Megillah is the Sefer that shows how the Jews reconnected to Hashem. Their hearts were so full of love and gratitude from witnessing their miraculous salvation that they were brought to reaccept the Torah willingly, once and for all! It comes as no surprise then that the Megillah contains the formula for how to succeed in learning. When Achashveyrosh wanted to figure out who had plotted to destroy the Jews, he asked Esther two questions. Tell me the facts, what was the plot, who was involved? Next, he questioned, why did he want to do this?

What then Why

This one Passuk, states the Gra (Pshat, see also Sod), contains the secret to how to properly investigate any issue. First ask: what and then ask: why! It sounds quite simple, but many people try to skip steps and in the end wind up confused. This is especially true in learning Torah.

We first seek to make the Gemara into a simple and complete algebraic formula. We define and isolate specific words as: question, answer, proof and rebuttal, etc. The Gemara says this fact and the Mishna states an opposing view, etc. We build the framework and separate the stages. Next, we work to fill in the details of each previously not known or understood variable. Why is this a valid question; why does the Gemara think this is the way to read it, etc.? We bring the Gemara to life in a systematic and thorough way. This is the way to achieve understanding and success.

Talmudic Proofs

The Gemara Berachos (63b, see Rashi as well) states that in learning one should: “first gather information, and after that, grind it and question it”. (See also Berachos (18a) and Kiddushin (30a), and Rashi in both places.)

Additionally, the Gemara (Berachos 64) asks, who is to be appointed as the Jewish leader? One who is a “Sinai”, a scholar who specializes in knowing all Torah sources and information, or an “Okair Harim”, one who is an expert in sharp and critical analysis? The Gemara concludes that the one with the knowledge is more qualified. We see the importance of first establishing the facts. Once we have established the hard facts, we are then able to build from there to delve deeper and further to grasp where the great Rishonim and Achronim were coming from. We will see how they read and developed the Gemara’s structure and conclusions.

Taanis (7b) states if one sees a student who is not succeeding in his Torah studies, attribute this to the fact that he does not know the basic principles contained in the Mishna. Rashi explains that he cannot go on to achieve deeper understanding that emerges from the Gemara’s debates, because of his deficiency in the basics. The Gemara concludes that indeed Reish Lakish only rose to greatness on account that he would review the Mishnayos facts forty times before attending Rebbe Yochanon’s lecture on extrapolation. Also, Rav Addah Bar Ahava would review his Mishniyos twenty-four times before attending shiur from his Rebbe, Rava.

Achashveyrosh’s Lesson

This was the exact way that the Achashveyrosh questioned Esther. First, he asked for the raw facts, what was the plot and who was involved? Only after that did he ask to understand the motivations and reason behind it. The Megillah shares this verse with us because we can learn a great lesson from his analytical approach.  

 The Best Derech

When dictating the proper Derech HaLimud, Rav Mordechai Gifter zt”l stated that when one learns, he must first “define what and then understand why“. I have been trained in this by my dear Rebbe, ybl”c, Rav Asher Zelig Rubenstein shlit”a as well. We must first strive to understand what the words are stating and then we move on to understand them. He frequently quotes Reb Nachum Parchovitz zt”l of Mir, regarding how to understand a Rashi. We first read what he is saying and then we strive to understand the logic behind it.

 Iyun and B’kiyus

The Gra in Mishley (6:8) gives a most relevant explanation of the maxim of Chazal (Avos 3:17), “If there is no flour, there is no Torah; if there is no Torah, there is no flour”. The simple understanding is that Hashem only provides us with food when we learn His Torah and serve Him properly, and we also can’t learn properly without food and health. The Gra adds a beautiful depth and life to these words. There are two elements to learning Torah. They are acquiring factual knowledge and delving into the facts to plumb their depths, achieving deeper and more enlightened understanding. He states that both are vital and one cannot succeed in Torah without them. The word “Torah” in the Mishna can be seen to refer to the first aspect of gathering all the facts of the entire Torah. The word “Kemach, flour”, refers to ground and well pounded grain, this represents the elucidation and delving into the depths of Torah, by rigorous effort. The Mishna is thus stating that, “if there is no flour…”, meaning, if one does not grind and contemplate his Torah facts, then “…he has no Torah”, the large facts are not very useful as they are not being understood by deep cross-examination. Also, “if there is no Torah…”, meaning, if one does not possess a large mental library of Torah facts and information, then “…there is no flour”,  he is not able to grind, for he lacks the raw ingredients necessary. His depth is well intended, but his machine is lacking grinding material! Beautiful words!

The Focus

What is left to be understood from all of this is the proper perspective of raw knowledge versus grinding. One simple question must be asked on the Gra’s interpretation. Why is the importance of grinding stressed first before broad knowledge (“If there is no flour”, i.e. grounding and analyzing Torah)? Is not the first and most vital task the acquirement of information (“If there is no Torah”, i.e. facts)? The answer puts everything in perspective. Certainly, one must have knowledge of as many branches and facts of Torah as possible, this will give him what to chew and develop upon. However, the development and deepening of understanding and connecting to the Logic of Hashem is the primary goal. Our job is to be a Lamdan (animated scholar), not a bland encyclopedia! It’s just that the only way this is carried out is by strict adherence to the text and gaining clarity in the facts first.

Just as when a judge issues his verdict, the most important aspect was his deliberation and deep understanding of what is fair and just, so too, the Torah contemplation and understanding is the primary goal. However, this could not have been reached without the scrupulous listening to the exact words of the plaintiff, defendant and their respective witnesses, who brought the case to life. So too, in Torah, the details are of utmost significance. After that is heard, one can begin to plumb the depths, which is the true goal. This is why the importance of development is stressed first and over the actual fact-finding initiative. Only secondarily does the Mishna state that without general knowledge, one is unable to process and delve properly.

Great Story!

A man once came to the Chazon Ish and cried over his worry that his son would not study Iyun, in depth, and rather was studying diligently only B’kiyus, general and broad Torah facts. How will he ever become a Talmid Chacham?! The Chazon Ish assured him not to worry, “one can become a Gadol through B’kiyus as well!” His words proved true and his illustrious nephew, Rabbi Chaim Kanievsky shlit”a, raised to greatness. He specializes in all fields of Torah knowledge, while certainly maintaining a deep and sharp analytical understanding of Talmud and law. 

When we learn and wish to develop our minds, the Megillah tells us just how to do this every day. We first strive to establish the facts and then we develop them further.

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Hashkafah, Living Purim Every Day, Machshuvah, Purim Derech HaLimud, Iyun and B'Kiyus, Limud HaTorah, Wisdom

שאו את ראש כל עדת בני ישראל… (א:ב).

“Count all of the Jews…” (1:2).

Chazal (Bamidbar Rabbah 2:11) tell us that there are ten times in Jewish history that the Jews were counted. The first was when Yaakov and his family went down to Egypt with seventy people. The last counting will take place at the time of Moshiach. The Ramban states that there was a specific purpose and reason for each census. One was for the appointment of a new leader and one followed a large calamity, etc. However, he asks, in this instance, he cannot understand for what purpose Hashem desired a counting?! I would like to share and develop his most enlightening answer with you.

At this point in Jewish history, the Jews were finally free from Egypt, they were given the Torah and were on their way to Eretz Yisrael. Everything was great! The reason that Hashem counted them now was precisely for the purpose of showing them and letting them know their own number. This would help them appreciate all of the great kindness and love which Hashem had bestowed upon them in building them up from a small group of seventy meager people to a grand established nation of six hundred thousand able-bodied men! He wanted them to be moved to recognize Him by contemplating their present large population, which Hashem had developed and built!

Indeed, this is a powerful lesson for life. When we take a step back and take in all of the good that Hashem has provided us with, we are left inspired and recharged!

Chazal tell us that the באר, wellspring, that supplied water in the desert, came in the merit of Miriam. Chazal also tell us that this spring traveled with them and created an intricate water system that delivered water to every single tent individually. In what merit did Miriam bring this life giving arrangement, and why did it come to every door, could they not have went to a central place to receive it? Chazal (Bamidbar Rabbah 1:2) tell us that she earned this tool as a reward for leading the women in song at the time of the miracle of the splitting of the Yam Suf. She wanted to insure that every single person from Klal Yisrael expressed gratitude to Hashem. Thus, Hashem correspondingly granted her water that would allow every Jew to thank Hashem at all times once again!

The Woman of Valor is described as “her mouth opens with wisdom; the teachings of kindness are on her tongue” (Mishley 31:26). The Ralbag provides a beautiful insight in translating this verse. This special and spiritually sensitive woman builds her home on two foundations. Firstly, wisdom and secondly, kindness. Wisdom means the unrelenting dedication to following Hashem’s Torah. Kindness means that she teaches her children to see and recognize all of the kindness that Hashem bestows upon them. She lives her life to thank Hashem. Rav Shlomo Wolbe says that these precise ingredients insure a home’s success. When we create an atmosphere of the love of Torah and appreciation for all of Hashem’s gifts, we will have beauty and success in our home.

Indeed, this is the important lesson of why Hashem counted the Jews then. He set them up in a precise encampment arrangement and now He wanted them to recognize how much he did for them. Let us see all that Hashem does for us and let our hearts and mouths sing His praise!

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Hashkafah, Machshuvah, Parshas Bamidbar Ahavas Hashem, Chessed, Jewish Education, Wisdom

Sincerity is an important trait that bears a role in relationships as well as in one’s service of their Creator. Drawing a parallel from Parshas Tzav, we see a clear example of what it means to be sincere and do something in the right way crossing your T’s and dotting your I’s.

Thus far, much of what we have spoken about has revolved around the idea of sincerity. Today I’d like to develop this theme a bit more drawing a parallel from Parshas Tzav in Vayikra (Leviticus).

Parshas Tzav consists of ninety-six verses. The Hebrew letters which represent ninety-six are, interestingly enough, ‘Tzadi’ and ‘Vav’ spelling out the word and name of the Parsha, Tzav!

(Just to confuse you, classic texts show that Tzav actually contains ninety-seven verses. See the commentary Minchas Shai on verse 8:8 for further clarity.)

Tzav, I should mention, is translated as ‘command’. This essentially is what the Parsha is all about.

In the Parsha, the Torah – in great detail – outlines the instructions for Aaron and his sons – the Kohanim – regarding the sacrificial offerings in the Temple. The Sages (Sifra: Tractate Kiddushin 29a) note that we usually find that instructions bear the word ‘Amarta – say’ or ‘Da’ber – speak’. Here we find that the instructions are all preceded by the word ‘Tzav’. Here is where we begin.

‘Tzav‘ is a more emphatic and bolder term. It implies that the Kohanim were to be extra zealous in their performance of the service as well the requirement that it be taught to the future generations. R’ Shimon adds that this is especially true of the commands that involve monetary loss such as the ‘Olah’ offering we see in Rashi which was burned completely and was not consumed.

Skipping ahead to the end of the Parsha where it talks about the consecration of the Kohanim we notice something quite interesting. After each of the seven steps, we find the words “Kasher Tzivah Hashem Es Moshe – as Hashem had commanded Moshe.” Essentially the story line goes like this: Moshe completed the sacred task…. as Hashem had commanded Moshe. This appears not once, but seven times.

I’ll illustrate the question with a practical example. If your mother – or wife for that matter – asks you to do something(s) and you complete the tasks do you report back saying, “I did X like you said. I did Y like you said. I did Z like you said?” (I hope not.)

No. You let them know that the tasks were completed as they asked. So why do we find that the Torah went to great lengths to reiterate the words, “as Hashem had commanded Moshe” after each of the seven steps?

The answer is quite powerful and one I heard from a Rebbi of mine in Jerusalem.

When we are given a task be it mundane or holy, there are two ways to do it. We can ‘do it’ or we can choose to ‘do it‘. We can view it as an awesome opportunity or – G-d forbid – a meager chore. Our mindset is what is key and makes the difference.

Here in the Parsha, Moshe is given a slate of seemingly repetitive ‘tasks’ to complete. Yet, Moshe chose – and thereby teaches us an important lesson – to do it with passion and to the tee. As we would say, ‘crossing your T’s and dotting your I’s. No cutting corners to get the job done. Doing it exactly as Hashem instructed and doing so because that’s your passion and heartfelt desire.

That’s why the Torah went out of its’ way to repeat the phrase seven times. To emphasize the importance and drive this lesson home. Moshe did so, but ‘“Kasher Tzivah Hashem Es Moshe – as Hashem had commanded Moshe.” He didn’t just do it, he did it!

This is the lesson for everyday life we can take out of Parshas Tzav and integrate it into our trait of sincerity thereby enhancing it, and taking it one step higher adding a bit of passion and feeling to our tasks at hand.

I’ll close with a short story to illustrate the point. It’s about a friend of mine ‘Chaim Mendel’ who recently passed away. May this Torah thought be a source of merit for his Neshama.

My friend, Chaim Mendel, was particularly of Mitzvos such as Tefillin, Tzitzis and Yarmulka. For example, when he needed a pair of Tzitzis he wouldn’t purchase it ready-made from the store. He purchased the strings and garment separately and had someone make it for him. It was so precious to him that he wanted to make sure it was done just right.

Just as he made sure his motorcycles were in top form (it was a big hobby of his), when it came to his performance of Mitzvos he made sure that they were perfect too. He crossed his T’s and dotted his I’s. He viewed Mitzvos not as ‘tasks’ but more importantly as sacred opportunities.

That is the lesson we must integrate and internalize. Yes, ‘Tzav’ is a command that connotes emphasis. However, it’s one that is extremely important and has a framework titled, “Kasher Tzivah Hashem Es Moshe – as Hashem had commanded Moshe.”

Throughout the Torah we find mention of the 613 Mitzvos. Yet, we must bear in mind that it’s imperative that we not only fulfill the Mitzvos, but do them with passion and do them with pride. This is crucial for leading a successful life. Strive for perfection, strive for truth and be sincere. We never face challenges but small obstacles. We aren’t given tasks but opportunities.

So next time when an ‘opportunity’ comes your way, before you do it – remember the lesson learned from Parshas Tzav and as the famous corporate slogan goes ‘just do it’ – but do it right!

Next week: Thanksgiving: A Torah Perspective

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Hashkafah, Machshuvah