Close To Torah

ויאמר אליהם אהרן פירקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם והביאו אלי. ויתפרקו כל העם את נזמי הזהב אשר באזניהם ויביאו אל אהרן (לב:ב-ג).

“Aharon told them, ‘remove the golden earrings which are on the ears of your wives, sons, and daughters, and bring them to me.’ The entire Nation removed the golden earrings from their own ears and they brought them to Aharon” (32:2-3).

There are many things that need to be understood regarding the tragic sin of the Eigel HaZahav, the Golden Calf. Firstly, why did Aharon give in to the Nation’s request to make a new god? Secondly, when requesting their gold, he could have simply asked for any gold which they owned, why did he specifically ask for earrings? Thirdly, why did he exclusively request the earrings “from the ears of your wives and children.” Lastly, in the end, they did they not even follow his directive and instead brought their own earrings?! What is the understanding here? Four questions lead to one thematic answer.

The Gemara in Sanhedrin (7a) explains Aharon’s calculation. He weighed the fact that Klal Yisrael had already murdered Chur and that they were heavily caught up in their evil scheme. Had Aharon attempted to stop them, he surely would have been murdered as well. If this would happen, they would be doomed, for a sin of such magnitude would be unforgivable and would warrant the destruction of the Nation. Aharon realized that a head-on confrontation would be disastrous. He therefore allowed them to transgress on idolatry which could be repented for later.

This does not mean that he gave in without a fight! I suggest that in the very items that he requested from them, he encapsulated, ever so gently, the most powerful argument that he could give. Let me explain.

We live in a world of physicality and distraction. Everything our eyes behold on the surface is at first glance absolutely against Hashem! Our purpose in life is to hear the word of Hashem which rivets throughout the world. The words which we all know and feel internally are, “Shema Yisrael Hashem Elokanu Hashem Echad!” We strive to hear this truth and not to fall victim to our desires and lusts that our eye sees and wants. Many people however choose to live their life deaf to this truth. This is self-destructive, as Proverbs (15:31) states, “only the ear that hears life-giving reproof will dwell in the midst of the wise.” Hearing, therefore, represents living with Emunah, faithfulness to Hashem.

Chazal teach us that we only merited redemption from Egypt because of the righteous women who kept their families together and productive. They instilled Emunah, faithfulness to Hashem, in their households. They emulated our Matriarchs who stood for the idea of hearing, “V’Sarah shoma’as” “V’Rivka shoma’as“. That is the power of a woman.

Maharal explains why the Keruvim on top of the Aron Kodesh were fashioned in the form of young children (a boy and a girl). Young kids are pure from sin and are replete with innocent truth. This is highly apropos for the Keruvim, conduits of Hashem’s word.

Therefore, tying everything together, we see that Aharon was screaming these vital messages to the sinners. He specified to them to bring earrings, as opposed to just plain gold, to say to them, “wake up and hear truth, this is idolatry and it is wrong!” He told them to take from their wives and children, who as illustrated above, both stand for pure faithfulness and truth! He struggled to get these messages across to them, in hope that they would listen!

Their response, “the Nation removed their own earrings,” a powerful statement expressing that they were not interested in truth! To this day we suffer the consequences of the sin of the Golden Calf.

Let us strive to atone for this iniquity by maximizing our power of “hearing truth.” The will of Hashem is expressed at all times, through Torah and through our great leaders, let us hear the beautiful calling and dedicate our lives to truth and peace.

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Parshas Ki Sisa Listening, Yashrus

The Big Picture

The notion of “what comes up must come down” can be a startling reality. Is everything bound by the rules of gravity pulling us down? Perhaps it is only things that don’t propel themselves. It is as the great Baalei Mussar suggest: if you are not moving up in spirituality then you are falling down! Life must be constantly driven as there are several forces that will bring it down. Not only are there forces that will compromise the intent but they will also cause a misdirection. Nothing is simply set into motion and forgotten about. There are always opposing forces ahead.

The observations we make within the physical realm are often adaptable to the metaphysical. We all have a trajectory that we are following, but over time we may shift off course. We must constantly evaluate and adjust to the conditions that we face in order to achieve our goals. There are times where our current speed and direction is not noticeable as we are slowly drifting off course. Such an acute shift may not be noticed unless viewed from afar. The misalignment is not visible and often neglected until due evidence is brought. The instruments on hand are only as good as the one who interprets them. Even poor instruments can suffice when you can keep the scale in mind. You finally made it right above your landing spot. Touch down softly and embrace the new discovery.

Take-Off

Unlike most take offs ours begins with the pilot sleeping. We aren’t cruising at a high altitude, and are not serving beverages. There really isn’t much going on. Why is it that our lives begin in such a state? Unable to function in the normal sense, unable to perform the mitzvos until later in life. It would seem to be a fair question had we assumed that childhood lacks the ability to carry out the will of Hashem. I always used to answer this question by making reference to the order of study that Chazal^[1]dictate. We are told that at the age of five one should learn the Written Code of Torah, followed by the Oral Law of the Mishnah at the age of ten. This Mishnah always seemed to perplex me as children are instructed to learn but alas they are not obligated to follow. That must mean that the level of understanding is enough to grasp something worthwhile but nonetheless not enough to be held responsible for. It may in fact go further than that. It is my belief that the younger years of childhood are there as a stepping stone in taking upon the tremendous yoke of the Torah. The Almighty wants us to follow His Torah perfectly and therefore gives us an opportunity to learn it without having to worry about its observance in our beginning state. This is a nice idea until I heard an answer from my great Rebbi, Rav Nochum Lansky Shlita. He said that what I said doesn’t fully answer the question, as a child does not learn anything prior to the age of three. As the Mishnah here says the age of five, but the Rambam does bring down that when a child begins to speak begin teaching him certain pasukim. My theory fails to explain the need for childhood prior to that age. My Rebbi made an interesting interpretation on the gemara^[2] says that Rebbi Akiva waited his entire life (כל ימי חיי) for the moment in which he would be able to carry out the mitzvah of giving one’s life for the glorification of the name of the Almighty. Asked  my Rebbi why does it say kol, meaning entire? He answered that even when Rebbi Akiva was a child this was his desire. He said this in contrast to some that would say that Rebbi Akiva was alluding to the time in his life when he was not a learned individual. When I asked what he were to answer in response to that he said that isn’t kol, it seems that for Rebbi Akiva to say all of his life must mean more than his adult past. What we learn from this according to my Rebbi, and even within my little understanding is that the small steps we take in the beginning carry great weight. I asked Rebbi what was it that Rebbi Akiva could have possibly done to express this idea, Rebbi responded by saying that the depths of your soul contain that special task. It is even at a young age when you are a simple creature you still emit this deep will that will eventually be the life force that carries you through your life.

Setting the Destination

You are airborne. Do you know where you are going? Is your destination set? Is this a non-stop flight…or are you taking your time? In our lives, we only have a one-way ticket. True – with the great gift of teshuvah we are able to undo the past and preserve the future. Do we look at teshuvah as a modification of the past in which it opens the horizons for tommorow, or perhaps it is settings us back on the course that we are originally taking. What’s the difference you may ask!? The difference is do we look at teshuvah as remapping the past or simply correcting the future. It is my firm belief that it is both. As the great Rambam spells out to us that the process of Teshuvah requires both regret of the past as well as a decision to cease future occurrences of the “step in the wrong direction”. It is evidently clear that both are needed and that they are two distinct aspects. Honestly this requires its own discussion but I will simply say that even though the fixing of the future usually implies to regret of the past it is not always so. In fact the parable we looking at can bring out this concept. If we went one-hundred miles off course we want to get to the destination that we planned on, at our current location we can simply compensate for our mistake and change our direction to account for the error. In such a case it is possible that we didn’t care about the wrong doing we took in the beginning we only realized that we must change our course now. That is a lack of regret that is needed in the process of teshuvah.

The flight began and we are travelling at top speed. Trust me, auto-pilot isn’t a good idea. You are surely going to crash? Why? The computer knows where it is going. Our auto-pilot is made to train pilot how to pilot a plane, the pilot would never learn how to fly the plane if the auto pilot were fully functional, therefore we must set the auto pilot in a way in which the pilot must overcome it and direct the plane using his manual and map instead of relying on the on-board computers. You should be asking…why do we need to do that, if the plane can really fly well enough by itself why do we need pilots at all? The answer is because the head of the airline wishes to train his pilots to be able to control planes that malfunction. A good pilot will know how to respond to all conditions and accommodate for all failures. When things get really rough chas v’shalom he will be able to make a crash landing and evacuate the passengers effectively. We must always daven for protection from the worst and aspire for continued bliss. Set your course, grab a hold of your life and all those who are touched by it.

Staying on Route

Every plane is different. Different sizes, occupancy, features etc. Even within planes there are many different types for different purposes. There are prop planes, gliders, cargo planes, jet planes, drop planes, I don’t know so many but I’m sure there are many more. Each plane has a specific role, one that is befitting for one purpose may be a failure for another. It is likely that pilots also have their specialty. Without question there are discrepancies between the planes that would require specific training. Within the numerous factors involved in flying the slightest imperfection can have startling results. The performance of an aircraft is twofold; its upkeep and its piloting. You can have the best pilot in the world but there is not to much you can do if you are out of fuel. You are not the Maker of the aircraft, but you are currently responsible for it. Before every flight you have an obligation that you check your vitals and their functionality. If something is off, it must be fixed prior to take-off.

In order to reach your destination as efficiently as possible you must follow the quickest route with optimal speed. If your nose is angled too high you will experience air resistance causing turbulance as well as slowing you down. You must keep your self level, in touch with what lays below you as well as what hover above you. You must know your place and embrace it, not too high or low. In order to remain at the current altitude you must keep the pitch of the plane straight and balanced. The truth is that you want to constantly soar above avoiding all that lurks below. In order to do that you must keep your nose up and increase speed to accommodate to the change in resistance. Don’t jump too quickly as a change in altitude too quickly will disrupt the cabin pressure. The best advice to elevating properly is through steady constant elevation.

Suddenly Falling

Your  beacon is set, your coordinates are correct, altitude and pressure are fine. All looks clear and peaceful. Let go for a second it watch it all drop. The weather conditions change you must accommodate for them, quickly and cleanly, don’t rock the boat you don’t want to spill anything. The destination may be clearly set but sometimes your path is not as clear. Laying before you are two options how do you decide? A thought-out decision is a must, but both options have ups and downs. What do you do? You call traffic control, you ask for aid. Look up to the heavens, and ask the One who guides every inch of this world for direction. Your radio communications seem to be broke, you don’t hear a response. If you were truly desperate wouldn’t you keep trying? Hoping they listen. He is always listening…you may not see blinking lights but He is always listening. How will you know? He made the instruments well enough that you will be able to guide yourself safely under all conditions. Why put it past Him, it is his plane after all? So you can’t understand it…who made you an aerospace engineer…that’s what I thought. There are always possibilities that you didn’t consider and even if you did try again. In addition to asking traffic control for aid, you can radio your mentors, an experience pilot. One who had studied the ways of the heavens and below, one who helps others and has been in the same seat as you. Ask him, he is wiser than you and has learned from the best. Sometimes reading the manual yourself can help, but other times you will simply miss the point. Not everything is as clear as day, don’t expect it to be. Look for yourself, but when in doubt seek clarification…don’t just “give it a try”, you have an enormous responsibility in your hands. Your life is a given, but the entire crew and the passengers aboard, they are all at your grasp.

Explanation

This is only a small explanation to this mashal. The truth is that a good mashal can have several understandings. If you have another perspective or other factors that I left out please let me know.

This mashal may or may not be clear to you what the nimshul is, and even it is not every single detail may be. I cannot possibly clarify everything as there is no end, but the big things I can. The plane is your existence. Your consciousness is the pilot. The journey is your Life. The head of the airline is Hashem. The traffic control is your tefillos to Hashem. Auto Pilot is your yetzer hara. The experienced pilot is a Rebbe. The manual is the Torah. The instruments are the natural wonderments in the world. The crew are the people directly involved in your life, aka your wife, family, students etc. The crew is Klal Yisroel, all that you do impacts them as well whether you notice or not.

1. Avos 5 21 [↩]
2. Brachos 61b [↩]

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Hashkafah Kedusha, Mashal, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yashrus

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

It is what you do with your “spare” time that reveals your true devotions. When all the pressures cease and you are left alone it is the desire that you have. The actions that you take may be distant from your normal will. The tendencies to waste time are the pinnacle ingredient to success. This desire may startle you as it had been dormant and seemingly harmless, however the truth is that all people at least subconsciously adjust their behavior depending on their surroundings. This as is by all behaviors can be either healthy or harmful.

If you were in the presence of a fellow your behavior will differ as opposed to being in the presence of an important and respected individual. So too, you will be more lackadaisical by yourself than in public because you lack the same embarrassment by yourself. This ideal is that you act properly in all settings however the definition of proper will change for you and the surrounding environment. With that said there is still one constant that does not wax and wean, and that is that you are in front of the Almighty at all times. You shouldn’t be surprised that it is usually the most obvious that becomes the most oblivious, as the greatness of something is overlooked when you focus on what is in front of your small world below.

Look around and see the wonders that are overlooked daily, the array of miracles that fly by your Life. That notion itself is eye-opening; the whole existence is here for you¹ and you are the one who has the key in your hand that unlocks the many treasures beneath the grassy plains of this world. The heavens above and depths below are keys to existence but you will find that the key is closer than a hike above, the wonders of this world are only the means to get to the great treasure but that is half of the key. The other half of the key is the realization that your existence is to amass that treasure that is for you and no one else. The map is so clear, spelled out with full detail the rest is up to you². Watch the path carefully as the key is very simple. Keep it deep in your grasp and lest not confuse it with anything else. There are many others with keys and treasures all with marvel and awesomeness. Every treasure is unique and special, therefore the key is also unique. Realize that the map is the same for everyone but unique with each path indicated. Every map has different starting and ending points but all come to the treasure at the end. Every turn is a step closer to the end, but fear not the map is correct. If you follow the map, and turn where indicated you will reach the treasure. If you stop along the way for other treasures you will find the way with greater difficulty.

The key is yours but not others, the treasure is yours but not others. Likewise, others is not yours and must not be. The map is clear but the detours are not clearly marked, how to get back, how to turn around, how to step, to run. You must stay on the path, but fear not that the treasure is eternally yours. You have the key and that is how you will find your way, look at your key. What is my key, its ins and outs, its shape and size. My key can fit in one lock, take care of it as it is fragile. Bends, and rust, falling on the floor; its only a scratch on the surface. The key is impenetrable just a little dirtied by its exterior casing. Bend it back, clean it off; it will fit – just try.

Don’t lose sight, its your map, its your key not anyone else’s. Keep it in front of you at all times and realize that it is in the grasp of your hand. You have the power to open the treasure and no one can stop you, that is the biggest part of the key. The key is you, your abilities, your physical and metaphysical existence. The map is your obligations in this world; as there is only one path for you to do what you are destined to do, no more or less. The great treasures of the world is journey itself, the path of the just; to walk the bridge with skill and precision constantly aware of the path that you are on and the obligation you have. Look up to the Heavens above, and down into yourself what is your path? How do you walk towards or not? Is your key shiny, ready to open the treasure, or is it hanging up for someone else to grab? It is your chance, and it is not too late, the map is as clear as before just find yourself and keep going. Regret your past and only walk on the path, wrong turns don’t help you anymore than knowing that they are the wrong turns to avoid. Know that you wrong turns can be your fellows right turns.

1ע”ש פ”ק דברכות (ו:)

2ע”ש פ”ב דנדה (טז:)

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Hashkafah, Mussar Chashivas HaAdom, Yashrus, Yetzer HaRa