Close To Torah

The Parshiyos of Acharey Mos and Kedoshim discuss the prohibition of illicit relations. Chazal tell us that one’s heart is strongly lured after this sin. Let us learn a lesson from how three great people fought against their natural human desires and achieved greatness.

The Gemara in Sanhedrin (19b) tells us of three men who were put to the test and came out victorious. They were Yosef (tempted by the wife of Potifar), Paltiel (King Shaul made him sleep in the house with his daughter Michal, who was truthfully married to David at the time) and Boaz (who desired Rus before actually marrying her). The Sefer HaChaim finds a hint in their names as to how the Yetzer Hara, Evil Inclination, operates.

Boaz- means that the Evil Inclination has much strength to destroy us!

Yosef- means that the Yetzer Hara continually grows bigger and increasingly stronger every day.

Paltiel- means that with the help of God, one can save himself!

Additionally, he shows that the first letters of their three names spell the word: בפי (בועז פלטיאל יוסף), which means, “in their mouth”. This hints to the words in Shabbos davening, בפי ישרים תתהלל, God is praised by the mouth of the honest ones. What does this signify?! Understanding this, I believe, will shed vital light on how to fight the Yetzer Hara.

Chazal tell us a common denominator between how those three people were able to overcome their temptations. At the peak of their desire, they all did one thing in order to assure that they would not sin. What was that? They made a vow to Hashem and professed their commitment to Him! They declared, “I am faithful to You Hashem and I will not sin!” This is בפי, by their mouths!

One may ask, why was this necessary, would not their intellectual resolve alone suffice to steer them away from the evil? The answer is that surely the mind must resolve to fight the challenge, however, only with a verbal commitment can one strengthen the mind’s decision!

The Ramban writes a beautiful principle that can be used to steer away from evil and even more so to pursue virtue. He translates the verse in Shir HaShirim homiletically, “אם תעירו ואם תעוררו את האהבה עד שתחפץ”, if you feel love for Hashem, then express it in the physical domain (תחפץ means to make it physical)! Grab a fruit and make a berachah, sit down and learn some Torah! When the love is expressed in the physical world and is manifested by the body, it crystallizes and becomes real.

A couple came to Rabbi Meir Simcha HaCohen of Divinsk, the famous author of the Ohr Sameach, asking him to arrange for their divorce, as they had concluded that they could not work out their bitter differences. He sat with them for hours talking everything through and showed them how indeed their marriage could be saved and would thrive. Finally, their faces lit up as they saw in their hearts that happiness together awaited them. “Rabbi,” they both said, “we are ready to make this work, we want to stay together!” “Great!” he responded, “then you will succeed! Now we must dance as if we are at your wedding!” Immediately they stood up and the Rabbi and the Chosson and Kallah danced around his dining room table! The room was filled with joy!

R’ Meir Simcha recognized that the newfound feelings would become real when they would be expressed by a dance!

So too in life, if we are given a challenge and muster up the intellectual commitment to overcome it, then we should express this commitment verbally! When we find ourselves inspired to grow to become better people, we should look for a vehicle of expression that can be immediately implemented by our body! We can write it down, start doing it immediately and express it. This is the way of our great people, utilizing the physical to internalize the inspiration!

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Parshas Acharei Mos Lasting Inspiration, Marriage, Torah marriage, Yetzer HaRa, Yetzer HaTov

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

It is an amazing observation that is so simple in its root. The things that show the greatest Yad-Hashem may be perceived as the utter lack of such. There are individuals who have a “healthy” mindset where they see the Yad-Hashem constantly in our everyday lives. Such people will always take the best of those events that occur in the world and respond accordingly. There are others who sees everything with a tinge of chaos, nothing is logical, nothing is fair – you get the point. The first group of people can accept those events that we don’t understand their source. The others choose not only to not accept but they go even further and say that things are unjust and asks questions that begin with “why” and end with “it’s not fair”. Such people are often miserable, and it is a real shame. It’s such a shame because the things that are here in this world for us to remind us of our mishaps are those such events. It is not by chance that catastrophic events occur in the world. It isn’t by some roll of the dice that certain groups of people are targeted more than others. It is not pure coincidence that the Jewish people are always in the center of the media. No, none of this is true. It is because this is for us to realize that something is wrong, very wrong. The scariest part is when we don’t even see the signs. We are so far aways that the signs to help us are foreign!

The Almighty made an amazing system in the human body. We have defense mechanisms in our nervous system that allows us to sense pain or extreme temperatures and react to them. The sense itself is only an indication for us to react accordingly. Meaning the sensation of agony that we feel when we touch something hot is to cause us to move our hand away to prevent any damage. The pain itself is minute in comparison to had there been no indication and the inevitable conclusion of severely damaging your hand chas v’shalom. If a person was about to walk in the street unaware that a car was approaching. In response to that another individual heroically pushed the man out of the way resulting in him falling to the ground and bruising his leg. The injured man begins getting hot and excited in response to the pain he is currently suffering. The hero says in shock, “I saved your life”. The injured man responds, “Yeah, but you hurt me.”. I don’t think anyone can honestly say that the injured man is responding appropriately. What a fool, I would say. Your live was saved what is a little pain?! My dear friends we do this everyday! We are swept out of the way from death and left with a mere paper-cut. What is our response? “Yeah, but you hurt me.”. Why do we do this? Is it because we don’t really sense the danger initially, or are we that sick that we cannot overlook the momentary pain!? I think we can gauge this by seeing our response in a similar scenario. If the hero saved us with not a scratch, how thankful would we be? I hope that we would be at least “very” thankful if not ecstatically thankful. Therefore you may conclude that the momentous pain is actually concealing this emotion and submerging it below. How can that be? Such an appreciation, why would it fall to this minute pain? The answer is because we let it. We have a tendency to lose sight of appreciating the gifts that we are constantly given. When the smallest opportunity comes to avoid having to feel appreciative to someone we will take it. This selfish nature is deeply rooted in man and is a very powerful force. The only way to treat such a great threat like this is with a secret weapon that the Chazal tell us.

Chazal^[1] teach us: “חביבין יסורין עליך”, or “Love the suffering that befall upon you”. You may ask why in the world should you react that way? The answer is because all that happens to us is just and fair. It is needed for us and it is the best thing for us. The yisurim that we are given are compared by Chazal to the raw meat that is sweetened by salt. We all know that salt has a unique ability that it absorbs liquids, when raw meat is covered in salt the result is that the blood is absorbed into the salt. I thought that the reason why the Chazal compare the salt sweetening the meat because it won’t have any more blood. However says the great commentator the Maharshah that it is the entrance of the yisurim in the meat as opposed to the meat being sweet due to the absence of the blood. That means that it is two-fold, both the absence of the blood as well as the presence of the salt sweetens the meat. That is a comparison given to explain the relationship between yisurim with the avonos that we do. The yisurim absorb the avonos, but they also improve the individual as well. The yisurim brings you to a level that you weren’t at prior to the avonos. This is an understanding that can explain the statement of Chazal that a Baal-Teshuvah stands at a place that even a Tzadik Gamor stands. That is due to the acceptance of the yisurim that one experiences he returns to where he had before with an added sweetness to the Ribono Shel Olam.

These yisurim help rid us of our wrong, and give us a push in the right direction as well.  We have so much at our grasp! These words of Chazal are the keys to all the locks in our lives. The first step to getting in control is by seizing it! The tools are here, are you? We have the ability to change our focus and direct our attention on the aspects of life that are so much neglected. Realize that even the worst of times is really the best for you.

Now that we have an idea of how to look at things in a finer light. We can just briefly adapt this concept from a individual basis to a global one. As you may or may not know, the world was created for a purpose. The Jewish People are the head of the campaign of this purpose. We are the sole members who cause the success and failure of this campaign. Everything else in the world, are here to aid that purpose. They are essential for us to utilize but that is all. Therefore all of the events of this world are due to our actions, and that alone. The Jewish People are responsible for all the catastrophic events and all the wondrous ones as well. All of them are a result of our actions. This is simply the system of the Jewish People being treated like one body. This idea is something I hope to bring out in another entire article, but until then this idea is important to know. We are all one. That isn’t just a good line, but rather a truth to the deep secrets of this world. The People of Yisroel are one body. That single body is treated with the same system of yisurim as aforementioned above. We are given the opportunities as a community to see our wrong-doings and repent appropriately. That being a communal effort all are affected by it. The sinners and righteous are treated as one group^[2] therefore we must all act in response to those yisurim. Those of use who attempt to perform the Mitzvos of the Torah are not “as” liable for the yisurim but we are still of course responsible. For the very fact that we are obligated to see that others do not transgress as well!

When we see things in our personal lives, as well as our lives generally speaking. We should try not to focus on the “Why is this happening to me?” with emphasis on the “me”, rather focus the “why”. The answer will always be the same, because you need it. If not you yourself then you as a part of the People of Yisroel. If you are experiencing these events in your life that is the biggest reminder that you are the one that can help. If not why is it happening to you? It is happening to you so that you do something about it. Respond to the events in your life by taking action to fix, not to question. Don’t try to understand the “me”, sometimes not even the “why”. There are times we won’t fully understand at all, but always realize there is a reason. When all things look dismal – look up. This is your chance, right now. If not you then who? If not now then when? If there was ever a time where you are being given your chance to do something, it’s right now. When you are down. Keep looking up and realize the time is now, and I am going to take charge of my actions.f

1. Berachos 5, b [↩]
2. Though the Rambam in Hilchos Teshuvah states that the punishments are based on the majorities there are of course those who break free from this calculation [↩]

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Hashkafah, Mussar Nisyonis / Yisurim, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yetzer HaRa

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

The Sages teach us that one must absolve his agenda in place of the Almighty’s. His acceptance of the yolk of the Torah stands adjacent to making its teachings innate. The veneer of a person is his physical realm as opposed to the true person who is submerged deeply below the surface. At the center of this depth lies a person’s true existence which is not of a physical nature. The fusion of the two is the commencement of a person’s long stretch of life. His growth is judged by how much of his existence is surrounded by physicality or only providing an outlet to spirituality. As he yearns for the truth his depth emerges accordingly. The peak of his life is when the shell is engulfed by this depth and marches according to what it is told. This battle is lifelong and unique to each of those given the chance to wage such a war. The battles of the war are won and lost. With each slash and wound there is tremendous damage done, as well as for each victory world are created. The actions and even thoughts one experiences is his weapon and must always be on guard. Within the confines of the norm there are occasional bombs that seem to fall from up above. Those are the times that one is given the greatest chance to gain territory, to eliminate the enemy. However, within any great opportunity there is ample room for failure. There is no room for secession when he is surrounded from all sides. He must be victorious or God forbid fall.

This war is not of a global nature, rather a civil war. Though what does he do when there are neighboring lands under siege? Does he fend for himself, or assist his fellow? A part of the civil war is do you relocate troops from one faction to protect and aid elsewhere. There is no aspects of life that is not part of this war. Every battle is another decision that is life changing. There are instances that he is confronted by surprise and must be ready to defend and attack at all times. The only way he can do that is with the utter notion of his dangerous situation. That thought cannot however come to the point where he is looking behind his shoulder every moment. He must be able to walk and realize whom he stands before. Realize what awaits him the second and the next. Understand that each battle is a chance of obtaining greatness as well as the trepidation of its awesomeness.

To live a life of fear is not a life, but to live a life without fear is death. Life must be lived with fear but not of fear. The only reason why he would live a life of fear is because he questioned his capabilities or the capabilities of his oppressors. This state of fear can only cause harm because he has no trust and therefore he is vulnerable. One should trust himself enough not to trust himself. Meaning to say that he must realize what it is that he does not question and what he does. He must know his vitality and his ammunition status. If he has no ammunition he must act accordingly and use a sword. This is the objective nature one must take when waging constant war. He cannot afford to take risks that he knows he cannot handle as well as minimize a threat that he may uproot. One who knows how serious his condition is would never act beneath or above his capabilities. The the verse states “Thorns and snares are in the path of the perverse; he who guards his soul will distance himself from them”^[1], from here the Tosfos tell us^[2] that even if you are capable of standing in a place of danger and withstand it, you should not stand there. Perhaps he is coming to explain from this that one must not put himself into such places regardless of his personal abilities. Additionally he annotates that when the Lord wants something to happen to you there is nothing you can do to stop it, realize that it all boils down to what is the desire of the Almighty.

The only way one may realize his strengths and weaknesses is by being trained and utilizing them. He must experience victory and defeat. He must learn from his accomplishments and failures. However, if he lacks to realize the weight of his past he will never grow from it. This is the life without fear. One whom lacks the fear of life will never learn from his mistakes and correct them. This sort of behavior is assured failure and can cause great damage to those whom interact with him. This is removal of the yolk of Torah that numbs ones senses to the truth. He becomes blind to his actions and is left an empty shell that shrivels to dust. Without the yolk of Torah he is losing all of his forces to the dissident. One must help him, he is sinking, he is dying. Woe to the one whom is ill from his illness. He doesn’t realize the havoc that his loss is causing.

Each battle lost is a massive destruction. He is imprisoned by enemy; falling to their ways and distancing himself from the truth. He grows to pushing the side he had come from with great passion. His eyes are full of anger and hatred. He is a traitor of his own army. He knows the ways and secrets of his new enemy. They must not question that he is a great threat to their survival. Those whom oppose their own are a greater threat to the opposition. Something of great potential always has the ability to transcend above as well as sink below.

1. Mishlay 22,5 [↩]
2. Kesubos 30a [↩]

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Mussar Shviras HaMidos, Yetzer HaRa, Yiras Hashem