Close To Torah

Korach separated himself from the nation in order to claim a right to the priesthood (Rashi 16:1) The M’eam L’oez explains that when someone speaks gossip about another, the venomous slander can be accepted by the listener even if what is being said isn’t true.

One of the things that Korach claimed against Moshe was that he was guilty of stealing his wife. Even at first glance this sounds ludicrous. In order to continue, we will need to have some background knowledge: Moshe was a reincarnation of Hevel and Korach was a reincarnation Kayin. In the incident regarding the two brothers Kayin became jealous of his brothers offering being accepted while his wasn’t. This caused him to kill his sibling in cold blood.

We will not elaborate in depth being that it is beyond the scope of our subject. In order to procreate the world, each of them was born with a twin sister. These two girls went up to heaven. They then came back to earth many years later when Yisro and Pharaoh were walking in the fields of Egypt. After finding them they decided to take them in as their adopted children. Pharaoh named his daughter Basyah, while Yisro named his daughter Tzipporah. Tzipporah was the original wife of Hevel, and later became the wife of Moshe.

Korach claimed that since he as Kayin killed Hevel, he should have to marry his brothers wife through yibum. Therefore he claimed that Tzipporah was really his rightful wife through the Torah. It is quite obvious that if someone murders his brother the wife would not be interested in marriage; and chalitzah would be performed. In addition, the laws of marriage from one life do not apply to reincarnations! This is the extent to where gossip can lead people to.

However, Hashem gives everyone an opportunity to rectify their errors. Kayin was not an exception. The Rambam says in the laws of repentance that in order for a person to fully repent he must be in the same situation he was in when he sinned and overcome it. The reasoning for Kayin’s jealousy stemmed from offerings to Hashem. Korach was envious of Moshe and Aharon that they received priesthood and the right to bring the sacrificial offerings. We see from here that the incidents were related. They also happened to be standing on the same ground as they did in the beginning of time. The Mishnah in Avos lists ten things that were created twighlight erev shabbos. Among them was the mouth of the earth. When Hashem punished Kayin for his sin he said “cursed are you from the earth that opened its mouth to receive the blood of your brother” (Beraishis 4:11).
In our Parsha when Korach is swallowed up, the same terminology is used: “The earth opened its mouth and swallowed them, their houses, and all of their property”(Bamidbar 16:32). Korach failed in his chance to rectify his wrongdoing, and he became punished measure for measure. When Hashem asked Kayin about the sin he committed it says: “What have you done? The blood of your brother is screaming to me from the earth” (Beraishis 4:10). The midrash tells us that until this day you can hear Korach screaming beneath the mouth of the earth “Moshe is truthful, and his Torah is true”. Hashem aligned things to be set up exactly as they were in the beginning granting Kayin an opportunity to repent. When he failed his chance, he was punished with the same treatment he caused his brother. (Based on a shiur from R’ Z. Wallerstein)

The lessons to be learned from here are endless. The damage gossip can lead to is hard to fathom. Slander can damage a person in unimaginable ways. In addition we clearly see the most important lesson of all. Hashem gives us opportunities everyday. We are given the chance to rectify our wrongs, and set things straight. Every encounter should be seen as an opportunity. With the proper outlook we can really achieve true completeness.

Beyond the surface

A deeper look at Shabbos Zemiros:

Shalom Aleichem:  The Anaf Yosef quotes a question asked by the Yavetz: “Why do we say tzeschem leshalom your leaving should be in peace; shouldn’t they stay for the meal and add to their blessing”? He answers the question by saying we are afraid that maybe throughout the length of the meal something might occur that will cause them to leave in anger. Therefore we smartly send them before human error has the opportunity to enrage the heavenly guests.

Another two answers are given:  1) we are taking leave of the weekday angels, and welcoming the angels of shabbos. 2) The atmosphere at the shabbos table is so holy there is no room for angels. Rather Hashem himself manifests his presence among us. It is a special time for our father to spend time with his children. To be continued…….

Food for thought:

“Once the seeds of gossip are planted, there is no telling what will sprout up.”

Before Bnei Yisroel were about to enter Eretz Yisroel, they requested permission to send out spies. After asking Hashem, Moshe is told that if he so wishes, he can send spies for himself (Bamidbar 13:2).

Hashem had already promised to give them the land. There is no need to test G-d. If Hashem promises something, it is in our best interest. Bnei Yisroel had already been informed of the land’s praise. Hashem told Moshe that He is not going to make a decision, rather the choice is theirs.

Once they had made the decision to send out spies, Hashem caused a miracle, to insure their safety. The people of the land were inflicted with plague. The spies were witnesses to countless funerals. When they brought back their report they instilled fear within the people stating that it is a land which consumes its inhabitants (Bamidbar 13:32). They failed to realize that Hashem had orchestrated events in this way to ensure the spies remained undetected. Even though Hashem did not deem it necessary to send out the spies to begin with, he still oversaw their safety, enabling them to be successful in their mission. Their failure to see the positive virtues of the land had a catastrophic effect on the entire generation.

When the people heard the negative reports they started to weep. They disregarded all the previous knowledge they possessed regarding the land. Their tears ran freely, without good reason. Hashem vowed that he would give them something to cry about. That night was the ninth of Av, and in the future would be the date of destruction for both temples. In addition, death was decreed on the generation.

A life lesson we can derive from here can be illustrated though a parable: A little girl was sitting on the floor observing her mother working on a needlepoint. Looking up she found it strange and even a bit ugly to see a series of twists, turns, and knots all bunched up together. She wondered what her mother was doing. Upon completing her project, the mother got up, and showed her daughter a work of art. The girl was astonished when she saw a masterpiece before her eyes.

Everything that happens in our lives, even the seemingly negative is in reality all positive and with our benefit in mind. Although we may not always see the outcome, or understand the reasoning behind day to day events, we must build up the trust and belief that whatever may come our way is truly for the best. Our lives are a tapestry, and Hashem is the artisan.

Beyond the surface

A deeper look at Shabbos Zemiros:

Shalom Aleichem: The tradition to sing “Shalom Aleichem” is based on a  Gemara Shabbos 119b says that on Friday night two angels escort a person from shul to their home. One angel is ‘good’, the other ‘evil’. Upon arrival if they find the candles lit, a set table, and the beds are made all in honor of the holy day; then the ‘good’ angel blesses the home saying: “May it be this way next shabbos as well”. The ‘evil’ angel is then forced to answer amen. If not, then the opposite takes place.  R’ Yaakov Emdan explains this is why we say “Malachei Hashalom” angels of peace. It is our hope that we will receive the blessing of the ‘good’ angel who will bring peace into our homes.   To be continued…….

Food for thought:

“A pessimist sees the difficulty in every opportunity. An optimist sees the opportunity in every difficulty.”

The Gemrah in Pesachim 68: states that R’ Yosi would ask his wife to prepare for him the finest meat available in honor of the holiday of Shavuos. He attributed all his success to the day the Torah was given by saying “If not for that day, there would be no difference between me and all the ‘Yosi’s’ in the marketplace”. Rashi explains that it was through his Torah learning that he had been uplifted, and if not for the Torah he would be just like any other person.

R’ Dovid Kaplan explains a fundamental lesson in regards to how we should view Torah learning. It is known that R’ Yosi was blind. The difference between someone who is blind and someone who can see is incomparable. However, this vast difference between himself and others was secondary to his view on what affect Torah had on him in his life. In reality what he was saying is that someone who is devoid of Torah is worse off than a blind man. In other words, the person who is blind, and has Torah in his life is better off then someone who has the power of vision, but is lacking in Torah.

It is through the Torah that we are meant to live our lives. Someone who leads his life with the Torah as his guide is truly enlightened.

Did you ever wonder….

R Aharon Kotler zt’l asks: So many things are “Zecher l’yetzias Mitzrayim,” If the point of leaving Egypt was to receive the Torah, why do we remember that and not “Zecher l’ma’amad har Sinai.”

He answers that we need a reminder for something in the past, which isn’t here anymore. However, one can re-experience the giving of the Torah at any time by immersing himself in its study, as the Gemara relates examples of scholars who were surrounded by fire when they learned and it was the holy fire of Sinai. (Succah 28a re: Yonason ben Uziel, Yerushalmi Chagiga 2:1 re: R’ Eliezer and R’ Yehoshua at bris of Elisha ben Avuya.)

We should not only celebrate Shavuos as the day when Torah was given, but as the day we were given the extraordinary gift that we can receive the Torah anew each day.

The Me’am Loaz introduces the topic of the sacrificial offerings in the Beis Hamikdash with the following question: how is it that you can “bribe” Hashem with sacrifices when the whole world belongs to him? Another pressing question is asked: one of the foundations of Judaism is that Hashem does not have a physical body. If so of what help is it to bring a sacrifice which is only fit for a physical being?

One of the answers given is that a sacrifice is in reality for the benefit of the one bringing it. He is supposed to contemplate the actions that necessitated the bringing of a sacrifice. Every positive and pleasurable experience that this person had in life was orchestrated by Hashem. This reality escaped his mind, for had it not; he wouldn’t have been able to bring himself to sin. A person does not want to go against his benefactor’s wishes. Out of appreciation for all the good he receives he strives to do his will. This person sinned against Hashem and is now bringing a sacrifice.

The Kav Hayasher in the second chapter writes about the importance of being careful with our eyes and what we see. When we see a doorpost we should remember the commandment of mezuzah, likewise when noticing a roof one should think about the mitzvah of building a fence around it. We can learn from here that a person can and should connect to Hashem through his eyes. He should try to find spirituality in everything he sees, looking for Torah commandments that it might connect to, or learning how he can become closer with Hashem.

As a person brings his offering, he has an additional task: to analyze the situation, and find a way to connect to Hashem through what is transpiring before his eyes. It is upon him to utilize those moments to think about how far he has distanced himself from Hashem, and arouse within himself thoughts of repentance. When he sees the animal being slaughtered, burned and turned to ash it should remind him of death, and how one day the sun will rise and he will not be there to see it. Thinking of the day of death is conducive to the repentance process. Shlomo Hamelech teaches us in Koheles 7:2 that it is better to go to a house of mourning then to attend a banquet. What wisdom is there in these words? It would seem that most people would opt for the lively enjoyable atmosphere of a party then the morbid setting of a mourner’s house. The Metzudas Dovid sheds light on the topic by teaching us a useful thought: we are meant to utilize the opportunity of the mourner’s house to help us repent. When someone attends such a place, it will cause him to think about death and more specifically his own personal situation. What will people say about him by his funeral? This mindset will help bring him to repentance, and change his life for the better.

When a person has this in mind he will automatically conduct his life differently. As a result, he will not be pulled after the pleasures of this world. His new focus will be his spiritual life.

One of the reasons for burning the fats, kidneys and liver on the altar stem from a similar point. The Me’am Loaz goes on to explain that it is these three organs that cause a man to sin. The fat causes sin, as we learn from the possuk: Yeshurun became fat, and as a result “kicked” meaning he sinned by not recognizing the good he received from Hashem. The kidneys are the organ that seduces a person to sin. It is from the liver where anger and haughtiness are bred.  The burning of these three organs alludes to the person imploring him to remove these bad character traits from within and this will cause him to be successful in his service of Hashem as opposed to being drowned by these base hindrances.

It could be that this is one of the explanations for what Dovid Hamelech says in Tehillim: the sacrifices for Hashem are a broken spirit. When a person sees what happens to the sacrifice and it breaks his spirit of lustful sin, causing him to return to Hashem; this is the true offering.

Nowadays when we don’t have the Beis Hamikdash to gain repentance how can we utilize this message? The sages teach us that when we pray to Hashem it will be considered as if we brought an offering to Hashem. It could therefore be suggested that when one prays he should have these thoughts in mind contemplating his spiritual situation and thinking of ways to better himself. This will enable him to get closer to Hashem and achieve greater spiritual heights.

One who studies the persecution the Jews have suffered throughout the years will notice a pattern. From the incidents of Purim, to the tragic events of the Holocaust we see how dangerous integration with our host countries can be. Attaining high positions in the kingdom of Spain, and acceptance to the prominent universities of pre-war Germany was an easy feat. It was a time when the Jews identified with their German “heritage” more than the religion of their ancestors. They tried as much as possible to integrate to their surroundings. Following this period was a dark age. Decrees were enacted, and murder in cold blood soon followed in their wake.

The Jews were praised for three things during the Egyptian exile. They did not change their names, style of clothing, and they spoke in their mother tongue. Their separation from the Egyptians caused a heavenly distinction above (Shemos 11:6-7). In all the plagues there was a clear distinction between the Jews and Egyptians. There was nothing an Egyptian could have done to circumvent the affliction. For instance in the infection of the Nile with blood, if a Jew and Egyptian were sharing the same cup one would have blood, while the other had fresh clear water.

Hashem chose us as his unique nation, enabling us to achieve closeness to him like no other people. The Torah warns us to be holy, just like Hashem is (Vaykira 20:26). Rashi explains that if we are separate from the other nations, then we can enjoy that closeness. If not, we face exile from the Holy Land.

After the plague of darkness Pharaoh called for Moshe. He announced that the Jews were free to go, but the livestock must remain behind. The reply he received from Moshe was “The livestock will ‘go with us’” (Shemos 10:24, 26). The Malbim tells us from here we can learn an imperative aspect of serving Hashem. The animals were willing to go for the chance of being slaughtered to Hashem as a sacrifice. From here we should take rebuke, and honor Hashem with similar sacrifice.

The world around us seems pleasant and inviting. Jews are free to live without the obstacles of previous generations. They are not banned from the social life of society around them. There are no obstructions preventing Jews from universities. On the contrary, assimilation is accepted and encouraged. It is hard to decline such “pleasant hospitality”, refusing such “politeness”. The sacrifices involved are difficult, especially when the danger is not immediately tangible. One who is careful and on guard has nothing to lose, and everything to gain. Each day we come closer to our redemption. Surely we will welcome a barrier and heavenly protection when the plague strikes our tormenters. This may only come if we keep our side, retaining the holiness and loftiness of the Jew. Then Hashem will protect us both from harm in this world, and the next. When Moshiach arrives where would you prefer to be found?

This weeks Parsha demonstrates the idea of “measure for measure” in several places. In order to prevent negative consequences to his nation for his cruel plans, Pharaoh tried to outsmart Hashem (Shemos 1:10). The Maam Loez explains the logic behind the pitiless plan to throw all male born Jews into the Nile River; they decided that the best way to deal with the Jews is through water. After the great flood, Hashem vowed never again to flood the earth. It was upon this oath that they relied on when enacting the decree.  He assumed that if they would use other means, Hashem would exact revenge upon them. However, if they used water they would be safe. Since Hashem works out reward and punishment measure for measure they would be saved from his wrath. Their mistake was that the promise referred to the world as a whole, and not single nations.

Pharaoh had three advisors to whom he turned in dealing with the Jews: Bilam, Iyov, and Yisro. Each one played a role, and was duly paid back through the justice of the ultimate judge. Bilam advised negative advice, to which Pharaoh heeded. He was punished with execution by sword. Iyov remained silent when asked what to do with the Jews. It was decided that he would be plagued with terrible suffering. Yisro advised that the Jews should be left in peace. He was rewarded for his actions, and his future children sat in the Lishkas Hagazis in the temple.

A more recent example that illustrates the idea of reward and punishment being repaid measure for measure was said over by R’ Pesach Khron at a recent Agudah convention. There is a wedding hall in Jerusalem that has two ballrooms. One is a bit fancier then the other. The two were booked for a certain date. The person who requested the hall second, really wanted the fancier hall which had already been booked. She called up the first family, asking if they would be willing to switch. At first, her favor was declined. Several days later as a gesture of kindness, the bride who had the nicer hall decided to switch with the second bride. A week before the wedding, someone called up the hall owner, explaining that he would like to sponsor the costs of someone’s wedding. He assumed that the family making their wedding in the simpler hall needed the money more, and donated the funds to them. It just happened to be the same date of these two brides.

We see that Hashem leaves no stone unturned. Whatever a person’s actions are, somewhere along the way they will meet up with him. Hashem is a just king. If a person is deserving of punishment there is nothing a person can say or do to escape. On the other hand if a person is deserving of reward, then one way or another it will reach its address. Therefore it is fitting for a person to concentrate all his efforts on serving Hashem to the best of his abilities. He should jump at every opportunity to perform good deeds, and devote every free moment to the study of Torah. His efforts will surely not go unnoticed.

Food For thought:

A wise man once said “It is good to be open-minded, but take care that your brain does not fall out of your head.”

Rashi explains that the type of work this passage refers to is the toil of Torah study. Yaakov avinu is teaching us something crucial in how one who truly wants to serve G-d should live. Even though he is inclined toward the contentment of a materialistic life, and desires its pleasures it should none the less be shunned. The reason for this is even though many pleasures are available to a person they do not necessarily provide the gratification that is being sought out. A person can live his life with vast amounts of money, nothing withheld from him. He lives life with every desire fulfilled; nothing stands in his way his every whim is carried out. He answers to no one but himself. Is he happy? Not necessarily.  R’ Dessler discusses this topic in his discourse on happiness. He describes that people devoid of spirituality are filled with jealousies and lusts which disturb their minds. They do not find contentment in their lives. Someone who saturates himself with spirituality, he is the rich one. People who devote their whole mind, desire, enthusiasm and ambition to the pursuit of Torah and spirituality are the people that experience true happiness in this world. Happiness is achieved when the goals are attainable, when they depend on no outside sources for their fulfillment. When ambition comes from love of Torah and the desire for ethical living then one can reach the tranquility and pleasantness in life. The more energy and drive put into attaining these goals, the happier a person will be.

Issachar saw this tranquility and pleasantness which he desired for himself. He realized that the only way to reach this goal is through hard labor in Torah study. By applying himself in his spiritual goals, he was able to attain the happiness and goodness that he originally perceived. However without the work, a person may see the tranquility, but will never attain it. It is everyone’s desire to be successful; the only question is how much are you willing to work to achieve that success? 

The Torah tells us that Yosef would bring evil reports about his brothers to their father (Beraishis 37:2). Rashi lists three evil reports: the brothers 1) would consume the limb torn from an animal that was still alive 2) would humiliate the sons of the maidservants, 3) were suspected of committing illicit relations. The Sifsei Chachomim asks how could it be that the children of Yaakov were suspected of such transgressions?  He goes on to explain that Yosef was surely mistaken in his conclusions against his brothers, and elaborates on each deed.

Yosef observed his brothers eating from an animal that was still shaking after slaughter. The Torah tells us that it is prohibited to partake of the flesh of a live animal (Devarim 12:23). Tosafos Chullin:2b “Uv’mukdashin” explains that when an animal is quivering after slaughter it is considered alive. The Tosafos goes on to explain that since both trachea, and esophagus have been severed it is considered to be fit for consumption. However there is an opinion that disagrees, considering it to be flesh of a live animal in regards to food. With this we can understand what occurred. Yosef was of the opinion that the animal was considered still alive, and therefore they were not allowed to partake of the flesh. The brothers held that it was “completely” slaughtered and fit to eat.

The brothers referred to the children of Bilah and Zilpah as sons of maidservants. These were not meant to be derogatory comments, rather statements of objective fact. Yosef thought they meant to say that the children of Bilah and Zilpah were born before they were freed servants, making their children Canaanite slaves. However, this was not the case.

Finally, Yosef accused them of having illicit relationships. The reasoning behind this accusation is that it says a person should not become too close to a woman.  When Yosef observed them doing business with women, he assumed that they had other dealings with them as well. He was mistaken though, for he thought becoming close to a woman was meant literally. However, the correct interpretation is only things that generate closeness are forbidden with the opposite gender.

In his mistake, Yosef was punished measure for measure. The brothers slaughtered an animal when they threw him into the pit, and did not eat it “live”. For his misinterpretation of the “maidservants’” children, he was sold as a slave. Lastly, because of his false assumptions, the wife of Potifar set her eyes on him with immoral intent (Beraishis 39:7).

One of the things we can learn from the second and third report is the importance of judging our fellow man favorably. When the “facts” are set in front of you so clearly, don’t be too quick to jump to any conclusions, for you may be mistaken. A modern day story illustrates how our eyes can play tricks on us, and things aren’t always the way they seem. There was once a person traveling with a friend. As they approached a school building, she noticed children playing on the fenced roof. She detected several gaping openings in the fence, and started to rant and rave about the lack of responsibility the school had for student safety.  As they drew closer, she spotted securely welded white wrought iron bars over the “holes”. Her eyes had deceived her into thinking negatively about the school and its staff. With deeper inspection her assumptions had become unfounded.

Sometimes it is just a prank that our eyes play on us. There are other scenarios where the ramifications are much larger, leading to exceedingly negative effects.  We must be careful to not let our judgments backfire, for this can lead to a very unpleasant singe.

Towards the end of his struggle with the angel, Yaakov asked him for his name (Beraishis 32:30). The answer he received was “Why are you asking?” I once heard from R. Wallerstein that this is one of the basic tactics of the evil inclination, he wants to catch us off guard, and when we let our guard down for that one split second, he can overtake us completely. The evil inclination tells you “don’t ask questions, don’t be so concerned, go with the flow, feel good, and enjoy life”!

There was once a man who had invested a lot of money into his home. Not only was it worth a considerable amount of money, but it also had sentimental value. He had designed the whole house on his own. It was his architectural design and hard work which made it worth much more. One day someone came knocking on his door, offering to buy the house. He offered a substantial sum, and was turned down. He came back again the next day, this time offering a heftier amount. The owner explained to him, no matter what price he would name, the property was not for sale. The prospective buyer then offered an enormous amount, double the worth of the house; he would pay him six million dollars! When the owner declined even this, the buyer said “I’ll tell you what, I will pay you half a million dollars, if you just let me knock a nail in your living room, and that will be my nail”. The owner thought the man was crazy, but he said to himself why not half a million bucks for just a nail? The man brought in his lawyer, and they signed a contract: half a million dollars for the rights to knock a nail into the owner’s living room. The owner received his money, and the buyer ceremoniously knocked his nail into the living room of the house.

At around 1:45am that night there was a knock on the door. Groggily coming down the stairs in his pajamas the owner asked “Who is it?”  “It’s the guy with the nail!” “What do you want it’s two in the morning?!” “I decided I want to put a picture on my nail” The owner asked him “why can’t you come back at a normal time”? He was told “It’s my nail! You have to let me in, we signed a contract.” Without much choice in the matter, the owner let him in. He came in with a massive painting, and placed it on his nail. He stood back, admiring how nice it looked, and satisfied, left the house. The same narrative repeated itself, several times a week, at various hours of the night, with the buyer constantly changing his mind, switching the picture to a mirror, then a clock, then a different painting  and anything else that he could possibly get hanging on that nail. The owner by now was furious, and said with frustration, “I want out of this! Take your nail, and I’ll give you your money back.” The buyer’s reply was clear and firm, “No! I don’t want my money back. I am happy with my nail, if you aren’t happy with the deal, then too bad!” The owner, not able to take much more, fled from his own house, leaving the buyer with the entire estate. He thought he had made a good deal, but in the end he lost his property, at much less than it’s original worth!

It is the same with us, the evil inclination comes to us, wanting to buy us, and he wants to buy our bodies. “Commit a sin!” he tells us. We tell him “get out of here! I am a good Jew and I wouldn’t want to do anything against Hashem and his Torah. He is so good to me, giving me everything I need, how could I go against him?” So he tells us, “do something small, no big deal no one would even know about it”. Sleep in a few minutes later, make a quick phone call to a friend during work time, pocket a pen or two from the office; nothing “major”…. But then with the start of that “small” act he has the person hooked, and once he is hooked, the virus then takes over the whole body, and the person is stuck in the web, finding himself doing things that he never would have done. All of it started innocently, but he let his guard down. You are in the ring, fighting for your life, if you let your guard down, it’s K.O. but if you keep strong you will be the champion. So get a good pair of boxing gloves, and stay in the ring!

This weeks parsha talks about the birth of Yaakov and Esau. In its description of Yaakov, the Torah tells us (Beraishis 25:26) that he emerged holding on to the heel of his brother.

The Kli Yakar explains that this alludes to the future of the two siblings. Esau will eventually degrade the right to the firstborn, just like a person tramples things with his heel, causing it to be degraded. It is this “heel” that Yaakov will grab, meaning that the thing that Esau trampled on will be grabbed by Yaakov. So too, all the mitzvos that are taken lightly by others, will be grabbed by Yaakov and performed by him.

What was is it that caused Esau to degrade the rights of the firstborn? Rashi explains (Beraishis 25:32) that Esau feared all the warnings, punishments and death penalties that came with the keeping of the Torah. He said to himself, if this is the case, then what do I need it for?  It was this thought process that led to the sale of his birthright.

We find that the key reason behind the sale was due to the hardships entailed in keeping the Torah. The life of a Jew is lived in the opposite fashion. When we serve Hashem we do not take into consideration the hardships involved. The Jews accepted the Torah by stating “Nasseh V’Nishma”. Before they even knew the content of what they were taking upon themselves, they had already accepted the word of Hashem and bound themselves to fulfilling his word. It is this connection that the Jew has with his creator that separates him from the nations of the world. He serves his creator out of fear, awe and love. This strong connection enables the Jew to go through fire and water, making any sacrifice necessary, including the forfeiture of his very own life.

Therefore, in our service of Hashem it is fitting for us to be as meticulous as possible in our performance of the Torah and mitzvos. We should take care not to “trample” on the mitzvos, but rather our service should be done with great care and respect. For this is what separates us from the other nations, making us the treasured nation of Hashem.

Additional Thought

The Kli Yakar further explains that the use of the word “heel” signifies deceit. The original plan was that service of Hashem be performed by the firstborn. The grabbing of Esau’s heel by Yaakov, was an attempt to stop him from being born first. The reason why he took such an action was because of Esau’s deceitfulness, for it is not fitting for someone to serve Hashem with deceit.  As it says in the possuk: “Cursed is the one who performs the service of God with deceit.” (The same word, eikev, is used in the possuk, showing us a connection between the grabbing of Esau’s heel, and the way one should serve Hashem.)