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Torah, Will You Marry Me? – Shavuos 5770

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Posted by Rabbi Dovid Boruch Kopel
May 14th, 2010
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Many things in this world exist as pairs. There is Man and Woman; there are the Heavens and the land, and so on. Our world is built upon a foundation of these relationships. There is only one true existence which is without a pair, which is Hashem. Everything else not only has a pair but must have a pair. Torah is also two, Torah ShBichsav and Torah ShBaal Peh. With all of these pairs there are parallels in which one pair will personify the other as well. Man and Woman are parallel to Torah ShBichsav and Torah ShBaal Peh. This is because the nature of Man is to transmit and nourish, whereas Woman is to take in and develop. The Torah ShBichsav is composed of pasukim. Torah ShBaal Peh conveys the meaning of the pasukim.

I recently heard an incredible explanation of a cryptic statement of the Chazal (T.Z 21) from my great Rebbi, Rav Nochum Lansky Shlita. He explained that when Moshe hit the rock instead of speaking with it, serious repercussions followed. The relationship between Torah ShBaal Peh and Torah ShBichsav was deeply disturbed. The level of understanding of Torah ShBaal Peh was hindered; no longer would there be clarity among all. Now there will be questions, difficulties, and even disagreements. The concept of a Rebbi or teacher of Torah became essential. This is hinted by the word מריבה , since it contains the letters רבי .

While my Rebbi didn’t explain why this punishment was a consequence of this particular sin, I would like to suggest a possibility. It is specifically through dibur that Moshe Rabbeinu was instructed. It is well known that the both speech and hearing were used in the chayte of the Etz HaDaas. The Nachash spoke lashon harah about Hashem and gave an aitzah raah as well. Speech is known to be one of the main differences between animals and man. We have bechirah and speech; they have neither. Speech is so special because of its refinement. Through careful adjustments of our mouth and tongue, we are able to make precise sounds that communicate specific messages. A person who is angry, instead of speaking may bang his hand on the table to convey his point, when he really is just trying to get your attention.

It is well beyond me to convict Moshe Rabbeinu of any wrong doing. Rather I am simply trying to understand the reason as to why Moshe Rabbeinu deserved punishment. I would like to clarify that it may not have been as much as a punishment as it was an affect. Meaning that Moshe Rabbeinu was the one who transmitted the Torah from Hashem to Bnei Yisroel. It could be that due to his favoring his staff over his words, he created a shift in the World that made the Torah that he said over more unclear. That means that his ability to teach Torah to

Bnei Yisroel is the same as the ability to cause water to flow. When he was unable to utilize this strength properly it weakened it entirely.

The other understanding could have been that due to the fact that Moshe Rabbeinu used his staff instead of his words, Hashem punished Bnei Yisroel by making it that they would need to work harder to understand what they are being told.

The damage that was done by the hitting of the rock has been instilled in our relationship to the Torah. In reality the Torah was never created as one, but rather as a pair that functioned in unison. The perfect model of a relationship is where one gives and the other takes in and utilizes. Where one side takes or gives too much, there is a lack of balance.

It is well known that there are several parables associated with the relationship of Torah ShBichsav and Torah ShBaal Peh. The bond between Man and Woman is by far the most recognized. It is the Man who represents the Torah ShBichsav and the Woman who represents the Torah ShBaal Peh. The Man is the one who gives and provides whereas the Woman receives and utilizes.

Torah ShBichsav is the source of Torah ShBaal Peh as Torah ShBichsav is the basis of what Torah ShBaal Peh explains. Torah ShBaal Peh interprets Torah ShBichsav and gives meaning to the text that would have been unable to be comprehended otherwise.

Chazal teach us that there is a dispute in regards to the berachos for a new married couple, whether two berachos are made in regards to the forming of Man or just one. First the gemara (Kesubos 8a) questions if there were two formations. The gemara rejects the possibility that there were more than one formation and suggests that the question is if the berachos are determined by the thought or the action that was carried out. There is one pasuk that suggests that there was a thought to create two, but the action that was carried out was only one.

The Maharsha says on that gemara, that just as there was a thought to create the World with the attribute of din and saw that the World would not stand, similarly, there was a thought to create Man and Woman separately like all the other creatures. It was apparent that Man would

be unbalanced and saddened so Man was created as one with the potential to bring themselves together as one body.

Man was created as one and not as two. The Torah states shortly after the creation of Man:

“ויאמר ה’ אלקים לא טוב היות האדם לבדו אעשה לו עזר כנגדו” (בראשית ב, יח)

Even within the creation of Man as one, there was a need for Woman. The World could not stand if they were created separately. However once they were created as one, it was described as “לא טוב “, not good for Man to be by himself.

It is without a question that this was the intention. There was no mistake or that Hashem changed his mind, chas v’shalom. It was essential that Man and Woman be created as one. It is my understanding that Man and Woman had to be created in a single formation to the extent that they were one body, as that would truly bind them as one.

Through the parallel of Torah ShBichsav and Torah ShBaal Peh being Man and Woman respectively, there must be continuity to this thought. Torah ShBichsav and Torah ShBaal Peh were to be created as two. It was understood that the World could not stand that way, and so the Torah in its entirety was created through one.

Torah ShBichsav was created just as Man was created, and then Hashem said, it was not good by himself. Man personifies the concept of one who gives. Without the ability to give, Man is unable to exercise his will. Similarly, Torah ShBichsav is to be interpreted by Torah ShBaal Peh.

The separation of Man and Woman as well as Torah ShBichsav and Torah ShBaal Peh is a state to enable unity in a way that closest resembles the only true one, Hashem. While nothing can be one as Hashem, it is evidently clear that Torah and Man were created in a way that they should mimic closely.

Through the hitting of the rock Moshe Rabbeinu further separated the relationship between Torah ShBichsav and Torah ShBaal Peh. A major role in our lives is to unite the two, Man and Woman which is the two parts of Torah.

There is a wonderful Dvar Torah in the Tashbetz Katan (465) that explains many connections between the receiving of the Torah and marriage. To name a few:

  • · Just as Bnei Yisroel fasted before Matan Torah so too the Chassan and Kallah fast
  • · There are ten times that Bnei Yisroel is called Kallah, (seven times in  שה”ש and three times in other seforim. There must be a connection between the seven and three)
  • · Those ten times are keneged the Aseres HaDibros
  • · As well as the ten people needed to make the shevah berachos which we learn from Boaz.
  • · Just as the even of the Aseres HaDibros were handed over, so too a Chassan gives his Kallah her kesubah
  • · “חתן על כלה” בגימטריא “התורה”
  • · “חתן על כלה” בגימטריא “תרי”ג” וגימטריא “משה רבינו”

The marriage between Man and Woman is to bring these two separate individuals together. To unify themselves, to be as close to one body as possible. On the chag of Shavuos, there is also a marriage between Torah Sh’Bichsav and Torah Sh’Baal Peh, just as there is by Man and Woman.

We saw from the Tashbetz and originally from Chazal, that we learn the law that the Shevah Berachos must be with ten men from Boaz. Boaz became the husband of Rus who was the great grandfather of Dovid HaMelech. On Shavuos we read Sefer Rus because she was m’gayer just as Bnei Yisroel did. We know that Mashiach is called Mashiach Ben Dovid. Rus represents the potential to bring the geulah. There is an obvious connection between the Shevah Berachos and Boaz. As we saw the Tashbetz notes that seven of the ten times that Bnei Yisroel are called Kallah are in Shir HaShirrim. He is making a connection between the number seven which personifies the attribute of Malchus which is Shlomo HaMelech, who wrote Shir HaShirrim. The Tashbetz is directly making a connection between the ten people needed for the Shevah Berachos and the Asres HaDibros.

Rebbi Akiva is called the Av of Torah ShBaal Peh, he was the son of a ger. Dovid HaMelech comes from Rus who was a geuris and from Yehuda and Tamar. Rus was a Moavis who came from the Lot and his daughter. Dovid HaMelech had Shlomo HaMelech through Bat Shevah. We see a theme that Torah ShBaal Peh comes from outside of the norm of Bnei Yisroel. Coming from gerim and from prohibited relations. This is because Torah ShBaal Peh is the choshech and that which is lacking and imperfect. This is how Torah Sh’Baal Peh binds with Torah Sh’Bichsav.

I want to suggest that the Shevah Berachos are the Torah Sh’Baal Peh as they are learned from Boaz, and the Aseres HaDibros is the essence of Torah Sh’Bichsav. In this relationship we see how they can become one. Therefore it is understood that the geulah will come through the yichud of Torah Sh’Bichsav and Torah Sh’Baal Peh.

The whole world stands on these principles. The bond between Man and Woman is connected to the bond between Torah Sh’Bichsav and Torah Sh’Baal Peh. This model extends to Klal Yisroel as well. In this relationship, Hashem is the Chassan giving to Bnei Yisroel. If we are lacking unity, we are not a vessel that is capable of receiving the Torah. That is why at the time of Matan Torah, all of Bnei Yisroel were m’gayer. They all became new people…without any blemish…nothing between them.

In the other relationship between Torah Sh’Bichsav and Torah Sh’Baal Peh, if the Torah Sh’Baal Peh doesn’t properly interpret the Torah and complete the relationship, there will be a lacking, a distancing. The sfaykos that came from the hitting of the rock caused more difficulty in understanding Torah Sh’Baal Peh. There is a great need to understand it and then apply it to the Torah Sh’Bichsav. Without this, the balance of giving and receiving is off.

On Shavuos we are in a way “renewing our vows”. We accept the Torah as we did the first time. Had we accepted the Torah fully and did everything we could do, in regards to unity as Klal Yisroel and in our learning of Torah, making it shalaim, we would have had the geulah. This year we should go and m’gayer ourselves! Remove the sinas chinum and truly embrace all of Bnei Yisroel. Make Klal Yisroel a kli kibbul that can properly accept the Torah HaKedoshah. Then take the beautiful Torah, the holy of holies. Learn it and treasure it. Unite the Torah Sh’Bichsav with the Torah Sh’Baal Peh. Let the true will of Hashem Yisborach be “מלא הארץ דעה “, and the World will see clearly the Torah for what it is.

Together We Stand – Parshas Shemini 5770

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Posted by Rabbi Yosef Tropper
April 9th, 2010
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ויקחו בני אהרן נדב ואביהוא איש מחתתו… (י:א).

Aharon’s sons.. each took his firepan… (10:1)

The Midrash (Vayikra Rabbah 20:8) discusses the tragedy of the death of Aharon’s two sons, Nadav and Avihu. There we find a perplexing comment, “their sin was that they did not ask advice one from another.

It is clear from Chazal that their sin revolved around them taking the law into their own hands and their decision to serve Hashem according to their own personal agenda and their failure to ask Moshe and Aharon for their perspective. How then can the Midrash state that their sin was in not communicating between each other? More so, each one performed the same “holy act” and thus certainly would have endorsed the others actions as well?! What does the Midrash mean that they should have consulted one another?!

What emerges is a powerful lesson. Sometimes in life we are so caught up in what we are doing that we cannot see our own faults. This is why it is so important to have a friend and mentor whom we can turn to for advice. More so, human nature is that if someone describes something to us, we are able to clearly and truthfully define it as wrong and against the Torah. However, when it is then pointed out that we are doing this exact thing, we have all the justifications and explanations in the world!

Another insight here expresses a different aspect of their sin. If they were both trying to serve Hashem in this special way, why did they not do it together? The answer is that they lacked respect for one another; they had no appreciation for the other’s input.

Perhaps each would have indeed endorsed the other’s act, but there was no unity among them to even allow them to ask! Each one didn’t care what the other had to say.

It is most interesting that this lesson is stressed by Aharon HaKohen’s children. Aharon’s Yahrtziet (1 Av) is the only death date mentioned in all of the Torah. Why is this so? The month of Av signifies the mourning of the destruction of the Beis HaMikdash. The Mikdash was destroyed because of Sinas Chinam, unwarranted hate between the Jews. Aharon’s trait was to pursue peace. Hence, his death date, Av, serves as a powerful reminder of our job to instill peace between us. His sons were punished for not upholding the family trait.

Interestingly, a direct parallel is found by the holy Arizal who died on 5 Av in the year 1572. Before his death, he warned his students that if they did not stop bickering, he would perish. They were lax in this warning and after a heated fight broke out among his disciple’s wives and spread to the men as well, the Arizal announced that because of the lack of unity his fate had just been sealed. He perished immediately after. The Torah, and especially the Kabbalah, can only be acquired through Shalom and Achdus.

Indeed, we are now in the Sefiras HaOmer mourning period. It was in this time period that Rebbe Akiva’s students perished on account that they did not accord proper respect to each other. Rebbe Akiva was the leader of his generation in Torah and the teacher of Rebbe Shimon Bar Yochai, author of the Zohar. Torah could only be transmitted through love and respect for one another.

It comes as no surprise that the Arizal himself states that one who reads the story of the death of Aharon’s sons when it is read on Yom Kippur and is moved by it, will merit a year of life! One who internalizes the lesson of respect and care for our brethren has earned the privilege to be a link in our chain of Torah transmission.

Making Decisions

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Posted by Rabbi Dovid Boruch Kopel
July 22nd, 2009
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I would like to talk to you about making decisions. I am mostly talking to myself and trying to remind myself about how to act but I think that we both may benefit from this. I really just want to review some of these ideas some of which may be very appropriate for us and others not.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Being Free Through The Laws – Parshas Mishpatim 5769

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Posted by Rabbi Dovid Boruch Kopel
February 20th, 2009
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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!

Boruch Elokaynu Shebaranu L’Chvodo

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Posted by Rabbi Dovid Boruch Kopel
November 20th, 2008
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This entry is part 2 of 2 in the series Chashivus HaAdam

We say everyday in our tefillos:

ברוך אלקינו שבראנו לכבודו והבדילנו מן התועים ונתן לנו תורת אמת וחיי עולם נטע בתוכינו. הוא יפתח לבנו בתורתו וישם בלבנו אהבתו ויראתו ולעשות רצונו ולעבדו בלבב שלם למען לא ניגע לריק ולא נלד לבהלה.

Since this is at the end of davenning it somehow gets caught being between Ashrai and Aleinu not given the proper attention it deserves. This is of course our fault not because of the order of the davenning. I don’t want to get too far off topic I would like to take this opportunity to turn our davenning up on notch.

Our tefillos were established in place of the Korban Tamid that was brought everyday as a protection to Klal Yisroel. Our tefillos were instituted in a way to allow us to represent ourselves in the sacrifices place. This is evident in our prayers, as they must be with complete devotion and must be performed in a certain way. The general concept of tefillah has many different parts to it but our tefillos are performed with three steps Shevach, Bekashah and, Hodah (Praise, Request, and Acknowledgement). This is as the great Chazal explain our entrance into the palace of the Almighty. First we walk in and prostrate ourselves to the greatness of Hashem[1] then we ask for all of our needs[2] then we acknowledge all the good that we have been given. It is this path of going up and back down that is also associated with the Karbonos. We don’t just give a sacrifice, you must go from chamber to chamber of the Beis HaMikdash going from one level to the next. The Siddur HaYavitz[3] writes in his explanation of the tefillos that the procession of our tefillos go from one level to the next starting with Brachos going to Psukai D’zimrah going to Yishtabach and so on. We are raising ourselves to levels of kedushah as we finally enter the Kodesh HaKudushim the Shemonah Esrai which is the actual tefillah. I have already gone off on a tangent and will explain this at another time I just want to conclude this point by saying that the end of the davenning is the procession as we leave the palace of the Almighty. Is it not prohibited to take large steps away from a Beis Kenesis[4]!? Then the way we leave our davenning also must be with care and kedushah.

Now that we can focus a little about the chashivus of our davenning from beginning until its conclusion maybe we can see the great lessons that we can learn from this. To give a loose translation of the test which is found after Ashrai at the end of Uva-L’tzion, Praised our Lord for he created us with honor and separated us from the wandering and gave us the Torah (in its written form) that has been instilled in our lives. He should opens our hearts with his Torah and puts on our hearts with his love and trepidation and to do the will of the Almighty wholeheartedly which is my we haven’t been affected by emptiness and out-poured into utter panic. This will be explained much clearer,but we have to start somewhere.

Boruch is very simply translated as “Praise” a similar word, however the Nefesh HaChaim points out that the Almighty doesn’t need our brachos in any way. If that is so, we come back to stage one why do we have brachos why do we have tefillah good, if this still bother you try looking here. We must say a brachah as a tool to praise the Almighty so he can give us a brachah (in that connotation it means the effect of the brachah as opposed to the words). This brachah is to acknowledge the greatness that we have been given called a Birchas Hodah. Unlike what we may think, the nature of the brachos are pure, the Shevach (Compliment) is unusual to us, as if a person is asking for something. So to a person will thank you for all you have done for them, right away we are wondering if there is something else I can do for this person as they have just reminded me of all the great deeds I have done to them. The tefillah is pure, it is the utmost praise and acknowledgement by not mixing them together. Therefore this brachah is not asking for continued salvation, rather it is the pure simcha of the realization of all that we have from Hashem.

What do we have? What is it that we are praising Hashem for day after day? That we were created for respect. Who’s respect? His respect. This is incredible we are praising Hashem for creating us little creatures of nothingness, we have no existence with him and what do we thank him for creating us to respect him!? This is so magnificent I cannot sit down while I write this, that all that we are here for is to provide the greatest kavod to  the Almighty! That is our essence and our goal in this world to provide Kavod Shaim Shemyaim. But why are we so happy about it!? Not only because of what it enables us to do in respect to the alternative lifestyle, rather because we were created with such a greatness that our lives are to provide kavod to the Almighty! We are the agents of the kavod of the Master of the Universe, he comes to us to spread his name around the world. How do we respond to this responsibility? With a brachah, a brachah for the source of our existence, that which gave purpose to our lives, that should make you feel like you are most special being in the world. Know, its true. This obligation makes us the reason for our existence and the reason for why there is an existence at all, to spread the kavod of Almighty.

The glorification of Hashem is both the foundation of our existence but also the reward. The difference between Torah V’Mitzvos more than anything is that by all other actions are motivated by its result. By Torah the action is the result! The spiritual growth that you go through in doing your holy duties are the most precious treasure that we have. This great reward is what gives us direction in our lives and separates us from all those who wander lost looking for some purpose in their lives. It is the nature of Man more than anything else to have a purpose and see its fruition. Whatever he finds to satisfy this seeking will be embrace with all his abilities. When he finds something more suitable or an expected difficulty he will suddenly drop everything and leap towards his newly discovered passion. It is the Torah that Hashem gave us והבדילנו מן התועים ונתן לנו תורה אמת חיי עולם נטע בתוכינו that has instilled our people for generations, nothing else. This is encapsulated by the statement of Rebbe Akiva[5] that a Jew without Torah is like a fish out of water, it cannot survive.

The last part of this tefillah is by asking for aid in our observance of Torah. Please open our hearts to the Torah, both through ahavah and yirah. Then we will be able to serve Hashem completely. The words בלבב שלם literally means with a full heart, however the double beis has an added meaning. Chazal tell us in the pasuk in Krias Shema when we say ואהבת את ה’ אלקיך בכל לבבך וכו’ the double beis is coming to tell us that even with your Yetzer HaRa. This means that your tendency towards evil is present even in your worship is a tremendous leap. to change It is understood that every letter in our tefillos is with great depth and not only asking for our hearts to be opened toward doing Avodas Hashem, but even our Evil Inclination should! Meaning to say that is not limited to just our long term observance but even the short term. Though there its seems there may be different approaches to this matter, it seems that the great Alter of Slabodka was of the opinion that until the coming of the next era with Meshiach Tzidkaynu we cannot completely rid ourselves of the Yetzer HaRa. The internal war of good and evil though present and active is much more controlled and maintained. With that understanding I would like to suggest that we are not simply asking for the destruction of such an evil, rather that even it should be influence by Torah. This does not seem to be a simple concept, or one that I fully grasp. Regardless, I think that it is the mature Yetzer HaRa not to just to do against the Torah but to do its will for other reasons. This concept is known as Lo L’shmah or not for its calling. This is a innyin in itself that is out of the scope of this, but I believe it is the explanation of this tefillah. That is, we ask Hashem to please have the Torah open the depths of our heart. For what reason? If not we will be left with emptiness and panic, much of what we see today. The person who does not seek a life of Torah is left with a searching with no purpose and full of constant fear of all. It is the Torah, and it alone that may guide those who take its path to a life full of sanity and reason. Even to the extent that your internal conflicts are striving for great measures even though they are rooted by poor reasoning. It is much easier to do something for the wrong reason than to not do something for the right reason. It is that concept that sets a Torah life, to do the right actions even when its not done for the best of reasons. With the goal that through your continued Avodas Hashem you will be able to do things entirely in line with the Torah. It is this tefillah that was say everyday, with hope that our realization of how special we are. How we are created with a purpose that no one else can fill. How it is through this journey we take with the Torah guiding our way that separates us from all who ignore it. With that B’azer Hashem Yisborach we should all be zocheh to take steps forward with all of Klal Yisroel. Only following your path, and no one Else’s. To do all of it for the only valid reason of a true Eved Hashem. This is what makes up our lives, and this is what makes us have a Life. That realization alone can be a shield on our lives and bring Meshiach who is so close straight ahead in the path that we follow.

  1. I’ll have to explain this some other time []
  2. This also needs explanation []
  3. A great Kabbilist []
  4. It is, says the gemara in Berachos 6b []
  5. Brachos 61b []

One of a Kind

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Posted by Rabbi Dovid Boruch Kopel
November 15th, 2008
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This entry is part 1 of 2 in the series Chashivus HaAdam

If you were to walk into a room and see a desk before you, what would you think? Probably nothing. If someone next to you remarked that this desk was a one of a kind hand crafted desk that was made for President George Washington and is worth a considerable fortune, there is no doubt that it would interest you more than a normal desk. If I asked you what was the inspiration of the carpenter who built this desk, you would probably say that it was a tremendous privilege to have the first President use your desk. Its almost a piece of history. Perhaps he didn’t think that. Perhaps he didn’t even know who the desk was being made for and he just sold it to the greatest bidder. What is the advantage of having a desk made just for you? It is not something that people are very particular about its details. Though it is clearly more dear to you when you know from start to finish this desk was made with you in mind. That means from the chopping of the tree to the finishing touches the desk was made for you. On the other hand if a desk had every single inch the way you wanted from the size and drawers to the wood and patterns, would you honestly want the other one made for you that has absolutely nothing but the thought behind it?

This great world that we have is one of a kind hand crafted by the greatest of builders. No sky-scraper or landscape painting can compare to the natural wonders made by the Almighty in six awesome days. Take a step back and look at it. The World and everything in it is all for you; not just your home and your car but the whole world is for you. We see this desk; knowing it is made just for us, and regardless of that we think it is right off the assembly line like every other desk. Not only do I not like my desk, but I like another better. It is more this and more that. We have the greatest gifts before us but we take the box and play with it like a child, not realizing the mistakes that we are making with all that we have in front of us if we dug a little deeper. As the Chazal[1] say “kol echad v’echad chyiiv lomar b’shvili nivra ha’olam” (Everyone is obligated to say for me the World was created), this is one of the foundations of our emunah that not only is everything in the world made specially for me but I am the reason that the world was created. You may ask the question how is that possible that the whole World can be created just for me if its also created just for everyone else? Obviously Chazal intended that as well by saying kol echad v’echad (each and every), therefore it is clear that my existence is as crucial for your existence as is my own existence. That means just as my Life depends upon trees and animals and all that makes up the World, so too every person is needed for a task. Look at an army, they have generals, and captains and short-range soldiers and cooks and so on. All these jobs are needed and one cannot replace the other. This is each one of us. The world we live in needs us as much as we need it, but overall we are all here for a purpose beyond our own simple lives.

The desk from before is not only the lives that we have but the world as a whole. We see a single picture drawn in front of us but in reality there was a thought before the creation. The World is the desk and the truth is that we know that it was created for us, however as much we know about the desk we only know that the intention was to create a desk. We know this desk is custom-made for us and is the best for us in all ways, but there are crevices and subtleties that only the Creator knows. How are we expected to truly appreciate such a special desk if we don’t know all that it offers? As time progresses we will realize more than we knew before but we will never fully appreciate this gift, and that is an important thing. If we think that we can understand everything we will spend our time trying to figure it all out, though if we accept that there is no end to the details we can appreciate everything that we see, as well as that which we don’t see. We can see the truly spectacular crafted work daily. Don’t lose sight of how great it is by getting caught up with the things that we can’t see.

  1. Sanhedrin, 37a []