Close To Torah

The great Rosh Yeshiva of Yeshivas Ner Yisroel in Baltimore Rav Shmuel Yaakov Weinberg zt”l said on several occasions that the Moadim that we experience annually are not anniversaries. They are reliving that initial experience once again. I heard from the Rosh Yeshiva of the Telshe Yeshvia in Cleveland Rav Mordechai Gifter zt”l that Moed comes from the word vaad, a meeting or commencement. That means that every Moed that we have is a chance to have a meeting with the Ribono Shel Olam in a way that we cannot have the rest of the year. That means that through a Moed we come to embrace something that we cannot gain the rest of the year. We then take that newly found treasure and incorporate it in to our lives. Just as we must breath constantly so too we must go through the year with these breaths of closeness constantly. We are both physical and very much spiritual. That means that just as we need physical nourishment so too we need spiritual nourishment. That nourishment is found through the toil of Mitzvos and the learning of Torah. The Mitzvos exist in several manifestations, i.e. in a location, in a time or through a physical action. Those are the three different natures of Mitzvos that we find. Some are capable of being observed throughout the year, while some are limited to certain time periods. On the other hand, some are all year long but are only in certain locations. The last group being to only certain people and certain aspects of the person. The Moadim incorporate these three natures of Mitzvos and utilize all of them in combination with the Holy Shabbos to give sustenance to Man and allow him to do his duties of this World.

These meetings with us and the Almighty are our opportunity to grasp the essential nutrients that we need for the year and this moment itself. That means that each Moed of the year has its own special aspects to give us. Therefore, it is logical to say that each one of these aspects must come in a certain order. As we said in the previous article the revelation of the aspects of each Moed are very particular and unique to each one. Therefore each Moed must come the same time every year to allow us to grab those nutrients at the right time.

The Rabbinical Moadim are slightly different. The Biblical Moadim were commanded at the same time. That means that they were all essential to us at the time of their commandment. The Rabbinical Moadim (Purim and Chanukah) were enacted after each other with due time in between them. If that is the case then the aspect that we need to grab by the later one must have not been necessary by the first one. In fact the Moed of Purim occurred several hunded of years prior to Chanukah. That being true whatever had been needed for the Moed of Chanukah to occur it was not needed at the time of Purim. With that said we have a deeper question. Within the order of the Moadim the Moed of Chanukah comes prior to the Moed of Purim. As per what we said before that whatever aspect we needed to grab by Chanukah it was not needed by the time of Purim. If that is true why is it needed for us to relive the experience of Chanukah prior to Purim!?

I believe that this question can become much clearer by looking at another question. It is clear that Yitzchak Avinu is written of the least out of the three Avos. Why is that? Perhaps we can suggest the following reality for this question. Generally speaking, Mankind has a desire to see his accomplishments immediately. Waiting to see the results of your hard work is a very difficult task for many as it requires great belief that you are doing that which is necessary to produce the result you want. When you see the results immediately you get the satisfaction of knowing your work paid off. To our dismay, this shortcoming is something every one of us deals with daily. This is found both in our physical and spiritual lives.^[1] It is the Mesiras Nefesh that we put in to all of our lives that defines who we are. Such emphasis on one point for one’s entire existence is a great deal. That is as I have said in the past the act of giving up your chance to continue to do that task that is greater than all of them. The greatest possible benefit we can have is through the observance of Mitzvos. Those Mitzvos provide us with Life and purpose. To give up that benefit by giving up your Life for its greater cause is surely greater than all that you could have been granted in this world. You are cutting yourself off from further benefit by performing the greatest act of glorification of the name of the Almighty possible. You are giving up your chance to exist for yourself, to rise to an existence past Life itself! That is the reason why Yitzchak Avinu need not be written in the Torah at length. His Life personifies the midah of Din. The ultimate din is through purging your existence from this world. The other Avos represent much more complex midos that require a greater precedent. Giving up your life for Kiddush Hashem is the top of the levels that you have reach in your observance.

Now we can take this understanding and apply it to our question about Chanukah and Purim. The chag of Purim deals with the genocide of the entire people of Yisroel, regardless of there beliefs. The chag of Chanukah has nothing to do with a nation, rather it is purely against the culture of Yisroel. The Greeks wanted to assimilate the People of Yisroel not destroy them. Thus killing the definition of the Jewish People, as we are a chosen nation that is not among the other nations. Purim came prior to Chanukah because there lives at stake were first put into question. It is much easier to be willing to give up your lives for the sake of something as great as Torah but its even easier when it is for yourself. The Jewish people were given the miracle of Purim to appreciate the lives that they have for being a separate nation from the rest of the world. That led to a new acceptance of the yolk of the Torah and its Mitzvos on the chag of Purim. The chag of Chanukah is the miracle that we withstood the force of the nations to assimilate to be one people. We won the battles against the Greeks, but above all the kedushah of the Holy Temple remained. That pure oil started the flame of Torah that exists on Chanukah. It is much easier to give up your life by Purim than keep your standards of living by Chanukah. Though it was below the People of Yisroel as the time of Purim to assimilate among the nations as they only needed inspiration in the mitzvos. The People of Yisroel at the time of Chanukah were battling the pressures of the Greek Culture which was much more difficult to keep, as they are more deeply rooted in minus.

On this Chanukah may we all take in the bright lights that lay before us. May we grasp the great ohr that is revealed to us that had been reserved for the righteous. May we internalize that light and allow it to shine through our actions from this year to the next. Through this Chanukah we can light the dark path that lay before us, the path that is so evident. Let that light direct us to the new mikdash, to fill it with a new light of Torah and Avodah.

1. I really don’t like to split that as the goal is to make them one. Though whenever I mention physical and spiritual it doesn’t mean that everything should be done for the sake of the spiritual. I am emphasizing that the activities that we do in there raw form exist in both platforms. [↩]

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Machshuvah, Moadim / Tekufos Limud HaTorah, Shviras HaMidos, Zman

 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

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

וספרתם לכם ממחרת השבת… שבע שבתות תמימות תהינה (כג:טו).

“You shall count starting after the holiday (of Pesach)… seven complete weeks (until Shavuos)” (23:15).

Reb Moshe Feinstein zt”l points out that when it comes to all of the Jewish holidays the Torah states the exact date upon which they are to be celebrated. Pesach is the fifteenth of Nissan; Rosh Hashana is the first day of Tishrey, etc. Why then does the Torah not specify the date for Shavuos, the sixth of Sivan, rather, we must figure it out based on the verses informing us that it occurs fifty days after Pesach, why is this holiday different?

He explains how this Yom Tov differs from the others. This day is not an anniversary that commemorates a past event. Pesach is celebrated to remember the day which we were brought out of Egypt by Hashem; Succos remembers the Clouds of Glory by which Hashem sheltered the Jews in the desert. However, the giving of the Torah took place at Sinai but it continues to be offered to us everyday and every moment! Chazal even instruct us to view the Torah as if it were just given to us, this is literal! Torah is not an old instruction book from antiquity, rather it is as vibrant and relevant as ever!

The Torah did not want to ascribe a specific date to Shavuos, as this may erroneously mislead someone to think that Torah is old history and that it is only available at specific times. Rather, we must know that Hashem teaches us constantly, His voice is eternal; our job is to give Him our ears and hearts!

Reb Moshe adds two more hints to this idea. Firstly, Chazal teach us that the Aron in the Mishkan, which contained the Sefer Torah inside of it, took up no physical space. What is the lesson? This is to signify that Torah is not earthbound or limited to a certain place! The Torah applies everywhere!

Secondly, we do not know in which limb our Neshamah, soul, is contained, rather the entire body is imbued with its holiness. Man must bring Hashem into every time and place that he finds himself.

This is the lesson of Shavuos, Torah is eternal and always prevalent and available!

After I wrote this beautiful idea, I decided that it would be most appropriate to save it for Shavuos and instead I would write something relevant for Parshas Emor. Then I stopped in my tracks and laughed at my silliness! The whole point of the Dvar Torah is that Kabbalas HaTorah is applicable at any time! Thus I hope you benefited from this thought as I did!

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Parshas Emor Limud HaTorah, Shavuos

The joy and celebration of Lag BaOmer is well known and generously carried out. The question worth pondering is what exactly is this party for? What are we so happy about? The explanation I hope will shed much light on Lag BaOmer and the entire theme of Sefiras HaOmer as well.

Rebbe Shimon Bar Yochai was the author of the holy Zohar. His words contain the keys to the Pnimiyus HaTorah, wellsprings of secrets and depth of the entire Torah. There is no true Torah scholar who has not studied and gleaned insight from his esoteric works. How was one man able to accomplish his great self-development and perfection which enabled him to merit to be the one to bring out all of this greatness?

In order to understand this we must discuss the Mabul, the Great Flood, from the  time of Noach, which destroyed the entire world. This is very relevant for two reasons. Firstly, because Lag BaOmer is the eighteenth day of Iyar and it was the first day of the Mabul in which Noach and his family were saved by being inside the Taivah, Ark (see Beraishis 7:11). Also, Chazal tell us that when Rebbe Shimon Bar Yochai ran away to escape death from the government, he hid inside a cave. This was equivalent to Noach inside of his Ark. What does it all mean?

Why did Hashem bring the Flood and why did he spare Noach from death? Chazal explain that the people in his generation were terrible sinners; they rebelled against Hashem. However, their final decree of annihilation came because of their sins to humanity, against each other. Their stealing and selfish outlook destroyed their society and Hashem, after warning them for one hundred and twenty years, had no choice but to destroy them. Hashem was willing to bear their sins against Him, however, people that mistreated others and were totally self-centered, had no merit to live any longer. Hashem provides life to us in order that we can serve Him and work towards breaking our egos. Our job is to develop our sensitivity and care for others. We strive to be the biggest performers of Chessed, kindness, for mankind. It was only in this merit that Noach was saved. The Torah calls him a “Tzaddik”, someone who gives generously and cares for others. In fact, even in the Ark itself Noach and his family had to dedicate themselves to tend to every animal’s individual need in order to continue their acts of Chessed and thereby merit to live. This was what kept them alive. The one time that Noach delayed in feeding a lion he was maimed by it and limped the rest of his life. It was clear to all of them that their purpose and directive was to perform limitless Chessed.

After surviving the flood, Cham castrated his father in hope of preventing him from having more children whom he feared would diminish his lot of the inheritance. Noach was in a compromised position and his grandson Canaan, son of Cham, took the opportunity to spread this fact to the others. Shem then went to cover his father and protected his dignity. Noach realized what had transpired and so he cursed Cham and his descendants with the terrible punishment of servitude. The reason for this harsh decree was that their selfish acts had showed that they had failed to learn anything regarding respecting and caring for others. Shem on the other hand was rewarded and commended for his sensitivity. He became the grandfather of Avraham and our nation. The formula is simple and clear, those who care for and help others are successful in life and develop a closeness with Hashem.

This brings us to Sefiras HaOmer. We are now counting from Pesach towards Shavuos. Hashem chose us to be His Nation and we want to accept His glorious Torah. The way that we succeed in doing this is by showing Him how much we love and care for our brothers. “VaYichan Sham Yisrael” as one person with one united heart (Shemos 19:2 and Rashi there). The experience of Har Sinai only happens when we join in unity with one another. This is why the students of Rebbe Akiva died in this time period. When Hashem was picking who would continue to spread His Torah, He needed to see mutual love in the candidates. Anyone who disrespected and mistreated his friends was deemed unworthy and unfit to perform the great job and thus perished.

Rebbe Shimon Bar Yochai embodied the trait of Tzidkus, righteousness. He was from the five students of Rebbe Akiva who developed love and respect for others. He learned from his Rebbe how to love and care for his fellow people. Thus, just as Noach merited to be saved by entering his Ark and doing Chessed, so too Rashbi merited to be saved from his pursuers in his Ark/cave, where he perfected himself and authored the Zohar. He then emerged to dedicate his life to the full-time service and teaching of the beauty and secrets of Torah to his dear people.

On Lag BaOmer, the students of Rebbe Akiva stopped dying. Why then? Because there are forty-eight keys listed in Avos (6:6) for how to acquire Torah. Each day of the Sefirah we work on one of them and on the last day (forty-nine) we review them all. The thirty-second one is “love people” and the thirty-third (ל”ג) one is: “love tziddakos, righteousness”. The remaining students took these traits to heart and perfected their ability to be caring for others and to be a Tzaddik like Noach. They would think about others just as he did and thus they gained the privilege to live.

Rashbi himself died many years later, according to some, precisely on Lag BaOmer. This hints to the fact that he had perfected his trait of caring for others. The Sefirah, kabbalistic trait,  of Lag BaOmer is “Hod SheB’Hod, splendor of splendor”. What does this mean? Aharon HaCohen was the embodiment of Hod, beauty, he opened up his heart and loved and cared for every Jew; he only desired that there be true peace between the people. Suffice it to say that this day is the epitome of that dream. And thus it is the exact day that the Ark began protecting Noach and the exact day that Rashbi merited to reveal the greatest secrets of the entire Torah. All of this was in the merit of their love for others. This is what grants Torah and life!

There are thirty-two days of Sefiras HaOmer before Lag BaOmer and seventeen days from Lag BaOmer until Shavuos. Thirty-two in Hebrew is Lamed Bais (לב); seventeen in Hebrew is Tov (טוב). Thus, Lag BaOmer is the day which joins and develops the virtue of having a good and positive heart (לב טוב). It represents the bringing together and focus of this entire time period. We are working to love and embrace our fellow man!

As we open our hearts to love and care for others, we are filled with the happiness and joy of fulfilling our purpose. Let us rejoice together as we work on accepting the Torah by taking in the beautiful lesson of Lag BaOmer. This is what the celebration is all about!

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Lag BaOmer Bein Adam L'Chavayro, Limud HaTorah, Noach, R Shimon Bar Yochai, Sefiras HaOmer, Shavuos, Zohar

בשלשה דברים אדם ניכר: בכוסו, ובכיסו, ובכעסו. ואמרי ליה אף בשחקו. (עירובין סה:)

“One’s true personality is measured through three things: how he deals with:

1-wine,

2-money,

3-anger.

Some add a forth item: laughter” (Eruvin 65b).

This Gemara is well known and quite cryptic. What is it trying to teach us? Much has been said on the matter. Let us illustrate the beauty of how this adage relates and defines the goal of our Purim celebration.

The Mishnah in Avos (4:21) tells us that there are three root destructive behaviors which prevent a person from enjoying this world. They are:

1- Ta’avah, lustful pursuit of pleasures,

2- Kinah, jealousy,

3- Kavod, desire for honor.

One who dedicates his life to these pursuits will never find happiness or fulfillment. On the flip side, one who is balanced and content in these three departments will live productively and happily. The real servant of Hashem trains himself to control his evil urges and to pursue truth and spirituality. The Torah teaches one how to do this.

There are three aspects of one’s life. They are:

1- His relationship with himself,

2- his relationship with others,

3- his relationship with Hashem.

Each has its own importance and specific dynamics.

The three destructive behaviors (pleasure, jealousy, honor) enumerated in Avos and the three personality yardsticks (wine, money, anger) quoted above, are tied together by the three departments of our relationships (self, others, God) in the following way:

1- One who drinks wine, very quickly loses himself. Thus, this corresponds to man’s intrapersonal relationship with himself, showing how he deals with his personal desires.

2- One’s wallet represents his business dealings. Thus, how honest he is in business shows where he is holding regarding his interpersonal relationships with others. Subsequently, if he is honest, he has controlled his jealousy.

3- One who is easily angered lacks proper belief in Hashem. The proof  is that he thinks that his actions are determining factors in his success and cannot bear to see anyone violate his plans! He demands honor and recognition for his own greatness. Hence, this anger corresponds to and gauges one’s relationship and connection to Hashem.  

These are the three departments, the full picture of a person’s life.

How do we then explain the opinion which adds a fourth component in sizing up a person (wine, wallet, anger, laughter) based upon his “laughter”? What does that signify, have we not already covered all of the categories?! The answer is that this is what brings everything together! Laughter represents enjoyment and fulfillment in what one does. Only one who lives life and develops himself in these three departments can truly find happiness. Only one who lives with Hashem and His Torah will achieve bliss and enjoyment.

In the time of Purim, the Jews were not serving Hashem properly, this prompted Hashem to send Haman to threaten to annihilate them. By repenting and coming back to Hashem this meant that they committed themselves to act properly in all three departments of their service. The result was their salvation and achievement of an exalted state of happiness in their Torah observance. They developed and honed their three relationship groups and even more so they achieved the fourth level of bliss and laughter from their application and commitment to Torah study. Thus, we see how these four elements (wine, wallet, anger, laughter) directly relate to Purim. Let’s examine this further.

We have four Mitzvos on Purim relating to these four things as well:

1- To overcome our lusts and desires, we have a party L’shem Shamayim, using food and drinks for the service of Hashem. In our minds we train ourselves to have self-control.

2- To overcome our selfish ego and jealousy, we open our wallets and perform Mishloach Manos, gifts to other people. This helps us articulate that the world does not revolve around us, rather we strive to relate and care for others as well.

3- Our pursuit of honor makes us reluctant to give charity to others, as we wish to remain rich and powerful ourselves. However, Hashem desires that we emulate His kindness and acknowledge that He runs the world. An angry person only gets enraged because he feels that he is the boss, and gets upset when someone violated his wishes. However, our job is to follow Hashem and realize that He makes the rules. To develop a deeper connection to Hashem, we emulate His kindness by giving Matanos La’Evyonim, donations to those in need of money!

4- The last and most important aspect of the day is the one which brings everything to life and provides the greatest laughter, happiness and fulfillment. This is learning and applying of Torah! Thus, hearing and internalizing the words of the holy Megillas Esther is the savoring of inspirational and joyous words of Torah! Now we have a complete understanding of our service on Purim and also our daily Avodas Hashem.

R’ Yissachar Rothschild zt”l explains that we eat Hamentashin to show what destroyed Haman. The translation of their unique name (Hamentashin) is: “Haman tash, the weakening of Haman.” They are three-sided to show that when the Jews regained control and fulfilled their roles in their three aspects of their service of Hashem (self, others, God), this destroyed their enemy!

Purim is a special day when Hashem answers our prayers. This is because when we totally dedicate ourselves to Him, this produces strong feelings of closeness and love. Who would not do anything for someone that they adored? May our true colors shine forth and help us utilize this amazing day to achieve closeness with Hashem and may He answer all of our requests speedily, for the best!

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Hashkafah, Purim, Uncategorized Ben Adom L'atzmo, Ben Adom L'Makom, Ben Adom L’chavaro, Eved Hashem, Limud HaTorah, Purim

When it finally happened, we were taken out of the land of Egypt ending our slavery. In exchange for freedom we accepted upon ourselves the yolk of the Will of Hashem as our savior we are eternally thankful to Him. As if it were not enough that He created us selflessly, He also gave us purpose to the alternative – utter waste. We are given the Torah accepting upon ourselves to live our lives through the Torah. Now we come to the laws, the enumerated details of what exactly this life entails.

The parshah begins ואלה (lit. And these), Rashi brings down that the word אלה retracts the previous. ואלה comes to add on to the previous topic. Several Midrashim say bring reasons to the placement of this parshah in reference to the acceptance of the Ten Commandments in the previous parshah. The ideas of the Alter being next to the Sanhedrin as well as the concept goes along with this. That is of course true but it is not the answer to the deeper question of what is the addition to the previous parshah. Rashi notes the Mechilta that tells us that just as the laws that were just mentioned are from Sinai so too are these laws. There is an obvious break in the end of the previous parshah from the beginning of the seventh aliyah. The Torah concludes the transmission of the Ten Commandments with the request of Klal Yisroel that Moshe speak to them not Hashem Himself. The Torah then seems to bring in additional laws that are directly related to their receiving the Torah, as the pasuk says “כה תאמר אל בני ישראל אתם ראיתם כי מן השמים דברתי עמכם” (Thus you say to the children of Yisroel they who saw, because from the Heavens I spoke with them). The beginning of our parshah is not only related to the previous pasuk regarding the Alter, but even to the receiving of the Torah as well.

We can begin to understand this connection with the great wisdom of the Rokaiach. He says that we find that Seder Nezikin which are the laws of Mishpatim to contain ten tractates. In fact the first three tractates which comprise the majority of the teaching of Nezikin each contain ten chapters. There of course is no coincidence that the number ten binds these together. We see another connection like this from a deeper look into a midrash. There is a Midrash Sh’chem that says that Hashem weighs the Ten Commandments equal to the Mishpatim. Says the midrash, just like there are ten commandments that are independently obligated, by the laws pertaining to da’yanim there are ten positive obligations and ten negative ones. Therefore we see that these laws are dear to Hashem like the Ten Commandments. In fact the spelling of the letter yud is twenty (that is יו”ד, the י is ten, ו is six, ד is four, being twenty). The pasuk ואלה המשפטים is the source of basis of the laws of judgment. The vuv which is the connection that adds on from the previous parshah, the gematria of וא”ו and the twenty mitzvos of da’yanim is twenty-six which is the same as Hashem. The Ramban says that the pasukim directly following the parshah of the Ten Commandments is linked to each of the commandments. The first of the ten is אנכי ה’ אלקיך which he says is the obligation of knowing Hashem, the second being the prohibition of idolatry. The Ramban says that the first pasuk כה תאמר אל בני ישראל אתם ראיתם כי מן השמים דברתי עמכם is connected to the mitzvah of אנכי ה’ אלקיך, the pasuk ולא תעשון is connected to the mitzvah of לא יהיה. Lastly the pasukim of ואלה המשפטים are connected לא תחמוד because if a person fails to realize that there is mishpat he will think that something that is not his should be. Then later on in parshas mishpatim we detail the laws pertaining to Kibud Av, Ritzichah, Adultry. This is clear from the midrash that כל התורה כולה תלויה במשפט. This thought of the Ramban extends the idea that we are explaining. It is clear that the nature of the mitshpatim represent the entire Torah, as do the Ten Commandments.

The Baal HaTurim brings down several wonderful notrikoon on the first pasuk that are worth thinking about, not that my approbation is needed. The last three words of the pasuk אשר תשים לפניהם, is gematria דקדוקי התורה ודקדוקי סופרים. Additionally there are five words in the pasuk which means that every da’yan judges truth just as the Five Books of the Torah, and it is as if Hashem had a partner in the creation of the world. Note that the world was created with the Asarah Mamaros, which are connection to the Ten Commandments. The greatest truth and power of justice is given to dayin, as he makes the Torah clear. The gemara in Eruvin presents a series of questions: asks R’Akiva, where is it known from that one is obligated to teach their students until they learn? As it says ולמדה את בני ישראל (Dev. 31 19). And where that up until it must be coherent before them? As it says שימה בפיהם (ibid.). And from where is one obligated to להראות לו פנים? (Rashi explains that to mean the explanation of what he learns). As it says ואלה המשפטים אשר תשים לפניהם. That is to say לפניהם (before them) so that it may be put in front of them like a set table. The Chazal also learn that לפניהם means before them (Bnai Yisroel) and not the other nations. It the mishpatim, as opposed to the chukim which are supposed to be clear in front of us. We can learn a marvelous thing from this! The Ramban we brought in earlier says that the mishpatim here are all found in the Ten Commandments (not just found but even represented) when Chazal learn that the idea of clarity of thought in the learning of Torah is found in this pasuk it must mean that is also true in אנכי ה’ אלקיך. This idea deserves its own discussion but the idea of realizing the existence of Hashem is something that must be worked on just like the mishpatim in this parshah. Not to say that אנכי is a mishpat, it isn’t. To tell us that we can understand the yolk of the Torah with that clarity.

We still need to explain the connection between the first pasuk and the subject of Eved Ivrai. The Rokaiach points out that we have the Ten Commandments prior to this parshah. We accepted the yolk of the Torah with aspiration to know who is Hashem. We made Hashem our Master, therefore a slave should not be a slave of a slave, rather under his Master. As the pasuk says כי לי בני ישראל עבדים and not slaves of slaves. The parshah of Eved deals with his freedom after six years. Additionally the Jubilee Year, that of every Fiftieeth year. The parshah also deals with mitzvah of Shiviyis which is ceasing work of the fields in the seventh year. The parshah also mentions the mitzvah of Shabbos, also on the seventh day. These innyunim all deal with the seventh being the time where we have freedom. Freedom of physical strain, from the burdens of slavery, both to the physical and to one’s debts. Eved Ivrai no longer is fully an Eved Hashem but and Eved Shel Uvudim, that means that he works for the middle man. In another understanding it is also that he becomes enslaved by his physicality. He loses sight of who he is and what defines his life. That is why a nirtzah is obligated to be pierced in his ear as a sign that he has obstructed is vessel for accepting the Will of Hashem. The gemarah we brought before from Eruvin that describes the obligation of making the Torah clear is a connection to this innyan. Such a clarity would protect a person from ever becoming an eved (from theft), additionally chas v’shalom such a thing were to happen he would be able to still be guided by the Will of Hashem. The Torah presents certain parshiyos in the Torah so that we may be able to overcome them. They are all here for our benefit; to grow from. We should all be able to take our avdus under the great Master of Hashem and be zocheh to יצא לחפשי חנם, where we are not under the control by our yetzer ha’ra only an Eved Hashem!

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Parshas Mishpatim Achdus, Eved Hashem, Kedusha, Limud HaTorah, Mishpatim, Ruchnius / Gashmius, Yetzer HaRa

ויודע הדבר למרדכי ויגד לאסתר המלכה ותאמר אסתר למלך בשם מרדכי (אסתר ב:כב)

“Mordechai found out (about the assassination plot) and informed Esther the queen who reported the plans to the king in the name of Mordechai” (Esther 2:22).

There is a perplexing line in a Mishnah which needs much understanding.

The Mishnah in Avos (6:6) lists the forty-eight keys for acquiring Torah. The very last one is, “אומר דבר בשם אמרו, when quoting something not originating from your own self, be sure to credit the true producer”. The Mishnah states that this brings גאולה, redemption, to the world! The proof cited is our above quoted verse, “Esther informed the king in the name of Mordechai.”

Haman’s Downfall

Mordechai heard Bigson and Seresh plotting to poison the king. He immediately informed Esther of the plot and the king launched an investigation that ended with the verification of the scheme and their swift execution. At that time, it was recorded in the king’s chronicles for posterity. According to Esther’s statement, it had been Mordechai who had uncovered the plot and this was duly recorded. The event was well forgotten and Mordechai never got any recognition for it. Meanwhile, years later, the king was unable to sleep one night and requested that his records be read to him to review his royal affairs. He was thus reminded of what Mordechai had did for him and realized that he never rewarded him for it. It was at that moment that Haman the Evil arrived before the king to request permission to hang Mordechai. This enraged the king and thus began Haman’s downfall! Hence, it was because Esther stated the original report in the name of its’ true source that the framework for Haman’s destruction was laid!

Three Difficulties

There are three fundamental questions here.

Firstly, the idea is simple and understood, but why is it a key for acquiring Torah, it seems to be a key for functioning in society and not dominantly for Torah? It appears to be a very significant key as well because it is the final key listed and it is also the only key which has a scriptural source quoted to prove its’ importance?! How are we to understand this?

Secondly, what is the concept of ‘bringing redemption to the world’ and what does it have to do with acquiring Torah?!

Thirdly, why is this lesson intrinsically tied to Purim, it seems to be a mere detail of the entire event. Why is it that this law stems from Megillas Esther specifically? Even if you see it as a major point in the entire story, still, in Torah we must understand why each lesson was derived from where it is found?

Let us get to the depth of this Mishnah and thereby shed light on one of the most fundamental lessons of Purim!

Simple Steal!

Plagiarism is an easy crime. You heard or read something nice and now you repeat it or copy it and give yourself credit! As long as you are not caught, it is quite easy to get away with. After all, your name is on the work; your mouth expressed the ideas, so why should anyone suspect that you are not the genuine author! Only, it is not the truth! An honest person will give proper credit-citation! Yes, it looks like it is my idea, but I must tell you the true creator!

Torah Worldview

When we learn Torah, it is with the recognition that we are studying the wisdom of Hashem. How can we, physical creatures, understand the Great Hashem and His wisdom through our earthly toil?! The answer is that we can’t, and in truth we have no ability to do so! So how do people achieve understanding in Torah? The answer is that it is all a gift from Hashem! Hashem grants us wisdom as a gift in exchange and recognition for our efforts! Hence, we do not produce Torah ourselves, we receive the endowment of understanding from Hashem. This is a paramount principal regarding our study. We can easily deny Hashem’s assistance and state that we thought of things on our own, but this is plagiarism!

In truth, this idea applies to all areas in life as well. It covers our business endeavors and our every undertaking. Man puts in his effort to produce and God carries out and brings him success, if He so wills. This is how the entire world operates. Our job is to give Him the credit!

If a person tells over an idea of someone else and takes credit for it as if it were his own, he is denying truth. But he is doing much worse than that. He is compromising the entire construct of the world; he is missing the whole theme of reality! The entire goal of the universe is to give credit where it is due! This world is comprised of only Hashem’s bestowments and care; our job is to acknowledge it!

We have previously explained how God’s name is totally absent from the entire Book of Esther. This is to show that the entire greatness of the Jews was that they saw and credited how Hashem operated and controlled the world from behind a mask called ‘nature’. They saw the miracles of God throughout the entire Purim story while an outsider would call everything lucky natural chance! They knew Who was doing everything and they took it to heart!

Answer to Question 1: Its’ Relation To Torah

Now we can understand everything. The purpose of the world is to provide a battleground for freewill to allow man to either ignore or deny God and choose evil or to seek and find God and decide on good. Hashem is waiting to be found and acknowledged! This is what we Jews spend our lifetime proclaiming! “Shema Yisrael Hashem Elokeinu…, there is a God who runs the world!” We give credit where it is truly due!

Indeed, this is the path enumerated in the Mishnah for how to acquire Torah. Torah is the ultimate truth and the climax of its’ lessons is the full appreciation of Hashem as Supreme King. This is why this key is given the most prominent focus in this Mishnah listing the keys for acquiring perfection!

Answer to Question 2: Bringing Redemption

The Geula which this key brings to the world is that of personal redemptions and a cumulative contribution that will eventually be large enough to bring the final and ultimate redemption. In all times in life when we give proper credit, we are strengthening our ability to recognize the True Source of everything! This recognition prompts salvations!

Answer to Question 3: Why From Purim

This is learned from Megillas Esther and heavily stressed for this is the essence of the entire lesson of Purim. The Jews were “Omer Davar B’Shaim Amro”. They gave credit to Hashem for all that He did for them under a potentially deniable cover. On the outside, plagiarism and denial were possible, but the Jews saw past those distractions and passionately clung to the true Source of their salvation. They acknowledged that all of their triumph was brought from Hashem!

This is the perspective of Purim which can be applied every day of our lives!

In line with the aforementioned concept, I would like to thank my dear friend Rabbi Chanoch Eliyahu Sofer Shlit”a for helping me think of and develop the above quoted ideas!

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Hashkafah, Machshuvah, Purim Acknowledging Hashem, Emes, Limud HaTorah

This parshah captures the remaining three makos that are to be afflicted upon the people of Egypt. Having already dispensed the nine makos the still stubborn Pharoh is given warning of the final makah that will be administered. The Torah then says that yet again Pharoh refuses to free the people of Yisroel. The next parshah written in the Torah is the famous “החדש הזה לכם”, or “this month will be for them”. As is known by many Chazal tell us that really the Torah could have began from this very pasuk. This pasuk is the true beginning of the people of Yisroel and their relationship to HaKadosh Boruch Hu. It is interesting to note that this parshah is found right in the middle of the final makah, before the actual makah is carried out. The mitzvah of Kiddish HaChodesh is the beginning of this binding relationship between Yisroel and Hashem. The outline of the mitzvah of the Korban Pesach is found directly following the mitzvah of Kiddish HaChodesh, it is unquestionably connected. Following the detail of the Korbon Pesach and some obligations to be carried out on Pesach as well, comes the final makah, makas b’choros. Up until the seventh aliyah the Torah discusses the beginning of the long awaited Yitzias Mitzrayim. Except for the point of difficulty that I already mentioned regarding the seemingly awkward break between the warning of the makah and its carrying out I understand the flow of the parshiyos. Comes the seventh aliyah and I am lost.

The seventh aliyah begins with the mitzvah of Kedushas B’chor. We then find the Torah going back to further discuss the mitzvos of Pesach, with the addition of the mitzvah of Sipur Yitzias Mitzrayim. Following that the Torah discusses the mitzvah of Tefillin then reverts to discussing the mitzvah of Kedushas B’chor. Then the Torah goes back to discussing Sipur Yitzias Mitzrayim and finally ending with Tefillin. This back and forth is of course precise and the best way to bring out the points mentioned. We must remember that if the Torah wanted to write these pasukim in a straight flowing fashion it could  have. The reason that these different ideas are placed next to each other must of course be to teach something about each one of them. B’ezras Hashem we will look into these pasukim and try to clarify some of the mysteries that lye below them.

As for the first question we asked in regards to the seeming interruption between the warning of the makah achronah and its execution. The Torah discusses the mitzvah of Kiddish HaChodesh which leads into the laws of Pesach. There is a direct connection between the concept of B’chor and Kiddish HaChodesh. The B’chor is the first of the children that are born. The B’chor is of course the argument found between Yaakov and Esav. It is also found between the shvutim, as Yosef is regarded as b’chor. The b’chor is the legacy of the family, he is destined with continuing the name of the family. Through the act of murdering the b’chor the legacy of the family is also destroyed. The first fruit is always the most dear. That is possibly why Hashem opened the rechem of Leah in order that she be deemed the bearer of the b’chor. The idea of Kiddish HaChodesh is that it is also the first of the year and the first of the months. The difference is that we determine the chodesh. The chodesh is the bechinah of Olam L’matah, b’chor is the bechinah of Olam Ha’elyon. We declare the kedushah of the chodesh and infuse it with kedushah. The b’chor is born kadosh and we simply declare its nature of kedushah. I have not yet discussed the parallel between makas b’choros and the mitzvah of Kedushas B’chor, that is in the second answer. The point I want to bring out here is that the makah of b’chor is complete nullification of all that you have been given.

Says the pasuk, “ויהי כי הקשה פרעה לשלחנו ויהרג ה’ כל בכור בארץ מצרים מבכר אדם ועד בכור בהמה על כן אני זבח לה’ כל פטר רחם הזכרים וכל בכור בני אפדה”(Shemos 13, 15-16). What is the reason that we keep the Kedushas B’chor, because Hashem killed all of the b’chorim in the land of Egypt. It seems to be the fact that the b’chorei mitzrayim were all killed that we have such an obligation. Perhaps the emphasis of the pasuk is the other way around, it is because Hashem killed the b’chorim therefore we have b’chor. At first I wanted to say that the emphasis was on the fact that Hashem hardened the heart of Pharoh. Why would that make a difference? I would suggest that it was due to our needs that the b’chorim had to be killed as they provided the necessary lessons of Imunah that we needed. It is a nice thought but it is difficult to say that would be the sole reason for the mizvah of b’chor. All the faculties of the world are here for us to worship Hashem properly, it is a zchus to have such a purpose,  not the opposite. I would like to suggest another understanding of the pasuk. This will explain the connection between Tefillin and b’chor.

The nature of Tefillin is that they are a sign of rememberance. The ose that they contain binds us both through our minds ands our hands. An attribute of the tefillin is that they are to be placed in between the eyes. Our eyes are the tool that enables us to direct ourselves. Every single magnificent detail of the body is for a purpose both practicaly and in their representation as well. Practically speaking, if you try to walk in a straight line and turn your head you will find yourself drifting off the path. The nature of man is that he walks in the direction that he faces. The place in between our eyes is what we define as the central path. The path in which we aspire to go is the one that we face. When we put the tefillin in between our eyes we are placing the will of Hashem ahead of us guiding our path. This is also the nature of the tefillin shel yad, as it binds our actions to be under the guidance of Torah. We see that the tefillin are there to impose a control on our physical and metaphysical life. We also find that they are supposed to provide a reminder to the miracles of yitzias mitzrayim and all of its wonder. The way the tefillin acheive this in addition to being our central focus point of life they also provide us with a constant connection to kedushah. As the pasuk says that the tefillin will be למען תהיה תורת ה’ בפיך, that means that the tefillin will provide you with Torah constantly. Most specifically it will be in your mouth. I asked my Rebbi, Rav Nochum Lansky Shlit”a if that meant that through the ose of the tefillin will be zoceh to constantly having Torah in our mouths? Meaning to say that through the reminder of the tefillin we will become involved in the study of Torah. Rebbi responded that it is more than that – tefillin provide Torah in your mouth! That means that tefillin which is an ose is the words of Torah in your mouth, meaning it brings the ose of the shel rosh and transforms it to the level of speech which is found in Torah. It is interesting to note that the language ose is found by the shel yad and zikarone is found by the shel rosh, where the ose that is added on the outside of the tefillin is found on the shel rosh not the shel yad. This idea of tefillin bringing the connection of the tefillin to a level of speech is very much connected to the chag of Pesach and of course to b’chor.

It is well known that the Arizal says that the word Pesach can also be broken up as the words Peh Sach (פה סח). This idea is found throughout the chag of Pesach, the idea of speech. This concept is also found by the seder with the mitzvos of sippur and hagadah. As I already explained this is found in the tefillin as well. Lastly, this is found in regards to b’chor. The b’chor is born kudosh but there is an obligation to either redeem it or bring it to the mizbeach (Depending on which type of b’chor.) It is clear to me that by b’chor adam is redeemed by five slayim, which is connected to the Five Books of the Torah. The redemption of the b’chor adam is in order that he may be able to do mundane actions, otherwise he would be kudosh. The b’chor behaymah is born kudosh but you still must declare its kedushah prior to it being brought to the mitzbeach, that is the idea of speech found by b’chor. The idea of the five slayim by the b’chor adom is the idea of tefillin being a constant connection. We take the kedushah which could have been given to work only for kedushah in exchange for the attempt to bring ourselves to kedushah. The idea of Kiddish HaChodesh was explained to be the power of the Olam L’Mata which is the strength of Oral Torah. This is why the b’chor adom is redeemed with five slayim because he is being brought into a world where we decide upon the kedushah. The outcome of our actions is revealed in the kedushah that we reveal to ourselves and the world.

There is much more of this topic to discuss but it really past the scope of this parshah. I want to conclude by saying over what I heard from my Rebbi that the gematria of אדם בהמה is the same as זמן. That is the idea that tikkun of behaymuh is through time, meaning that through time we may be able to fix the nature of Man and rid him of his animal-like natures. That is through the toil of Torah and a strong observance of Mitzvos. Through placing the tefillin in between your eyes, where you can direct your life. With the learning of Torah every moment you have as that is your life. Through the realization that the whole yitzias mitzrayim was in order for us to keep the Torah today. The idea of time is to change. That means the Torah is only acquired through change. Change of yourself and of your actions. Through the binding of your actions to the yolk of the Torah. We will all be merited to bring in Mashiach tomorrow. The chance is before us, we need to grab it and change from chol to kedushah!

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Parshas Bo Karbonos, Kedusha, Limud HaTorah, Ruchnius / Gashmius, Yashrus, Zman