Vayeira - Laughing stock of History

Eikev: Party in an Elevator

Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos.

This week’s Parsha begins with Moshe Rabbeinu telling the Jewish People that if they observe the commandments and full-heartedly devote themselves to Avodas Hashem, then God will keep His promise to bring them into Eretz Yisrael and then conquer it.

Due to the interesting word-usage in the opening Passuk, many bottles have ink have been invested into its exposition. With Hashem’s help, perhaps we too will access some levels of the Torah HaKedosha’s beautiful depth. Let’s explore.

Says the Passuk, “V’Haya Eikev Tishmi’un Es HaMishpatim…”  - ‘And it will be on the heels of your heeding to the commandments…’ This is a fancy way of saying, ‘This is what will happen when you listen to Ratzon Hashem and carry it out.

Now, the Passuk merely could have stated ‘V’Haya Im Tishmi’un’ – ‘And it will be if you listen’. Yet, instead, Hashem chose the language of Eikev, which in affect also means ‘if’. When B is Eikev A it tells me that B was the result of A. So, at the end of the day what is gained by switching the simple ‘Im' with ‘Eikev’?

Come Chazal and tell us that the Passuk is coming to deal with a special type of Mitzvah and that the use of language is hinting to us the change. We all have an easier time with Mitzvos that we see as severe or important.  Fasting on Yom Kippur and eating Matzah are good examples. They only come around so often, and when they do they get pretty hyped up. These are called Mitzvos Chamuros – serious Mitzvos.  But there are Mitzvos Kalos, the types of commandment that people sometimes walk all over. Let’s take Birkas HaMazon. Culturally, making an after-Bracha is not treated as a big deal the way those first two examples are. With some thought it becomes easy to place many examples onto either side.

About that second category, the Mitzvos Kalos, Chazal say that a person is Dash B’Akvav, he tramples them with his heels. This means that they are not paid the attention that is due to them. They are not given the respect that they deserve. Our Passuk is coming to tell us about the immense reward for keeping this type of Mitzvah. “V’Haya Eikev Tishmi’un”, It will be when you listen to the Eikev-related Mitzvos. When you make a big deal out of the Mitzvos that are all too often overlooked – that’s where the big reward is.

To make things sweeter, comes the hold Ohr HaChayim and he reminds us of an important principle in Biblical exegesis: “Ain ‘V’Haya’ Ela Lashon Simcha”. When a Passuk begins with V’Haya, ‘And it will be’, you can be sure that the Torah is about to impart good news. Therefore, “V’Haya Eikev Tishmi’un” is coming to tell us that there are very special levels of pleasure and happiness that are waiting for those who keep the Mitzvos that other people are trampling on. Why is this so?

Well, let’s being with the opposite side. In the way that V’Haya is announcing the arrival good vibes, so too Va’Yihi – And it was – is warning the arrival of painful information. It is a Lashon Tzar. How does this work?

The Ze’ev Yitrof explains that the root Yihi is really future tense, but the Hebrew prefix of Vav flips the tense of the word from Yihi - It will be, to Va’Yihi - And it was. This tense-switching prefix is called the Vav-HaHipuch, The Overturning-Vav.  ‘It will be’ connotes the hope for the future, but the Vav HaHipuch puts those hopes out of reach. It tires out what once was a bright possibility. And nothing is more depressing than crushed hopes. This is why VaYihi is Lashon Tzar.

Conversely Haya means ‘It was’ – back in the day, under the cobwebs of history. In this case the Vav HaHipuch breathes new life into that which time has already dominated, switching Haya - ‘It was’ into V’Haya - ‘It shall be’. This refreshing vitality is the life of the Lashon Simcha.

So where is the great Simcha is keeping the Mitzvos Kalos? Those easy Mitzvos, the Mitzvos trampled on by the ‘heels’ of the culture share the theme of Haya, past tense. We see them as bellow us, behind us and beneath us – lifeless and boring. But when we carry them out with zeal, when we fulfill them with enthusiasm, we breathe new life into a once tired and lackluster experience. We take a Haya type of Mitzvah, put in under the enlivening forces of the Vav-HaHipuch and make it a V’Haya type of Mitzvah filled with vitality and excitement.

This is what is going on in the life of Yaakov Avinu. In the epic prophecy of the ladder, the Passuk describes the ladder as being Mutzav Artza and Magi’a Shamaima. It was set on the ground but reaching Heavenward. Hashem is showing Yaakov one aspect of the uniquely Jewish quality to take that which is low and depleted (Mutzav Artza), and raise it up, turning it into something energized and lofty (Magi’a Shamaima).

The letter Yud (י) is the floating letter. Because it hangs in the air, it manifests itself as the Magi’a Shamai letter. If this is true then it makes a lot of sense that the prefix that connotes VaYihi, the letter that serves as the prefix that makes a word future tense is Yud. When the letter Yud starts a word, the whole word is being lifted up after it. Magia Shamaima and therefore Lashon Simcha.

In truth, this begins at Yaakov’s birth. As the Torah HaKedosha tells us, Yaakov Avinu was born a twin. Right before he came out Eisav preceded him. But Yaakov didn’t let Eisav leave without a fight. Yaakov gets his name because – V’Yado Ochezes B’Akeiv Eisav – his hand was grasping on to the Akeiv, the heel of Eisav. He was trying to pull himself out first.

At first glance it’s an utterly ridiculous thought. Yaakov Avinu, the exaltedly righteous forefather of our nation is named after the heel of his evil nemesis Eisav? How does that make any sense?

Says the Arizal, an amazing thing happened at those dramatic moments of the birth of the twins. V’Yado Ochezes B’Akeiv Eisav, Yaakov’s physical grabbing of Eisav’s heel is merely a small physical manifestation of a much larger and more supernal reality.

It’s brought down that the original plan was not for Yaakov versus Eisav. They were not supposed to be set against one another. Rather, they were meant to work together. The initial set up for Am Yisrael was for Yaakov and Eisav to split the twelve tribes in half - six a piece. The Neshamos that were connected to bringing holiness out of the earth were supposed to come from Eisav, as he is described as an Ish Sadeh, man of the field. All the lofty spiritual Tikunim (universal, esoteric perfections) that the world needed were to come from Yaakov. They would split the different roles. Earth and Heaven. Body and soul. Together they would unify two rectified areas of existence thereby making the universe whole.

But Eisav emerged hairy and bearded. He came out Asui, ‘made’. He wasn’t interested in working in the world of spiritual labor. He was done before he started. This being Asui is the root of the name Eisav. At the moment of V’Yado Ochezes B’Akeiv Eisav, when Yaakov grabbed onto the heel of, the lower domain of Eisav; he was really usurping those baser spiritual Kochos for himself. He was accessing the powers of Mutzav Artza that were originally cut out for Eisav and he attached them to his natural Kochos of Magi’a Shamaima. The dream he saw later on was a manifestation of this occurrence. Eisav declared himself to be ready and finished. Eisav was a living VaYihi. His very existence was past-tensed. He had all of this potential and he turned it down.

This means that Yaakov’s whole uniqueness stems from the fact that he was able to access the heel-oriented powers that were originally connected to Eisav. He took the powers that were firmly on the ground and he, in his special way, elevated them.

So then why is his name Yaakov? Shouldn’t it be Eikev? What is the extra Yud doing there in the beginning? Well now the answer should be obvious. The whole concept of taking the Mutzav Artza and making it Magi’a Shamaima is manifested as the flip from past-tense to future-tense: the prefix of Yud. Eisav, who came out ready made with no further potential was V’Haya and thereby Mutzav Artza. Yaakov who came out excited for growth manifested VaYihi and thereby was able to lift things up to the level of Magi’a Shamaima.

Like we said, the Yud, the letter of Magia Shamaima takes a normal word and puts it into the exciting realm of that which is yet to fully be. Therefore, Yaakov’s whole being is to take the Eikev and lift it up, make it Magi’a Shamaima, to excite it and make it future tense… to attach a Yud to the Eikev. Yud plus Eikev spells Yaakov.

This is the depth of V’Haya Eikev Tishmi’un. If you bring the Eikev into the future tense, if you excite that which is naturally low, If you come to deal with Mitzvos the way Yaakov Avinu did that’s the real Simcha and that is where the really big reward is in store.

If we can carry this out, if we can live with this passion, if we can take the Mitzvos that are Mamesh on the ground and then lift them up – then we will be Zocheh to real joy in this world and amazing reward in the next. This is why the Passuk tells us Yagel Yaakov Yismach Yisrael – it’s specifically through accessing this power of Yaakov through which we will have astounding ecstasy in our Avodas Hashem.

HaKadosh Baruch Hu should give us a Bracha to constantly feel the inspiration needed in order to live in this headspace. When we go about our Avodas Hashem in this fashion there is no doubt that we will live lives of Simcha and Shleimus moving closer to the Creator and inevitably towards the Geulah Sheleimah!

Balak: Teacher's Pet

The following is based on the Sefer MiMa’amakim, Rav Kook in Oros HaKodesh, the Sfas Emes and the Maharal in Derech Chayim. Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos!

In this week’s Parsha we are introduced to Balak, King of Moav. Balak felt threatened by the presence of the Jewish people near his border, and so he brought the neighboring country of Midyan in for a brainstorming session and they decided to call upon Bila’am Ben B’or, a sorcerer, to curse – and thereby annihilate – the Jewish people.

In the Torah’s detailing of Bila’am’s journey to meet with Balak, Rashi and other commentators point out numerous allusions to Avraham Avinu’s experiences as he made his journey to sacrifice Yitzchak Avinu at the Akeidah. Why the repetitive comparisons? We are here to talk about Bila’am – not Avraham! Why do we need to highlight the association?

Chazal give us the answer to this question in Pirkei Avos (5:19). There the Mishna sets up an epic historical battle between Bila’am and Avraham. The Mishna states as follows: ‘Whosoever possesses these three qualities belongs to the disciples of Avraham Avinu: Ayin Tova - a benevolent eye, Ruach Nemucha - a humble spirit, and Nefesh Shfala - a meek soul. On the other hand, he who possesses the three opposite qualities; Ayin Ra’a an evil eye, Ruach Gvoha a proud spirit, and Nefesh Rechava -  a haughty soul, he is of the disciples of Bila’am HaRasha. How do the disciples of Avraham differ from the disciples of Bila’am? The disciples of Avraham enjoy this world and inherit the World to Come, while the disciples of Bila’am go down to the pit of destruction.’

One simple question on the text: Chazal here claim that if one has these three bad character traits he becomes a disciple of Bila’am. Since when do I need someone to teach me bad traits?! For this I need a character as famous and dramatic as Bila’am HaRasha to teach me? Any immature and insensitive person can figure these traits out by themselves! We need to implement specifically Bila’am HaRasha to teach me this?

And similarly, there are many great Tzadikim from our generations, and yet in contrast to Bila’am HaRasha’s unique quality to be a teacher of Ayin Ra’a, Ruach Gvoha and Nefesh Rechava we need specifically Avraham Avinu to teach me the opposite? No one else could emulate these Midos?

In short – why do we need this precise pair to bring out these contrasting sides?

As we attempt to refine our sensitivity to the words of Chazal, we need to understand that everything they say is intrinsic – the connections that they make, the comparisons that they draw are all stemming from deep-rooted universal truths. Meaning, if Avraham Avinu is lined up against Bila’am HaRasha, and we see that whatever his attributes are – the other personifies the diametrically opposing side, it shows us that Avraham Avinu and Bila’am HaRasha are inherently polar opposites.

This Mishna is coming to illustrate the concept of “Zeh L’Umas Zeh Bara Elokim” – Hashem created the world in such a way that every force has a counterforce. Each pair involved in a Zeh-L’Umas-Zeh relationship are involved in an existential tug-of-war. There is a point over which these two opposing forces are trying to prove their supremacy. Furthermore, this central point of contention is by the nature of its very existence is the only common factor between the two sides. Applying this concept back to our Mishna will hopefully add clarity…

The point of conflict between Bila’am HaRasha and Avraham Avinu is that they emerge in history as diametrically opposing ‘Firsts’, and they started a historical battle that is yet to end.

We know that Bila’am HaRasha was a gentile prophet, but it goes a fascinating step further:  The Torah HaKedosha at the end of Parshash VaYishlach tells us of eight evil Edomite Kings who ruled in succession of one another. This seemingly overlookable factoid is really of tremendous significance. Comes the Arizal and reveals to us that these eight kings play a central historical role: These kings were responsible for the supernal potential for evil manifesting in the world on a practical level. These weren’t just evil people – they were responsible for letting evil and impurity enter this realm of existence.

The first king mentioned in this list – meaning the leader, founder and ideological head of this group was a man named Bela Ben B’or. Sound familiar? It should: Because Bela Ben B’or was simply another way of referring to Bila’am Ben B’or.

This sets Bila’am HaRasha apart in a big way; he’s no longer just a non-Jewish prophet. Now we see him for what he truly is: On the historical scale, he is nothing less dramatic than the foremost and fundamental challenger to holiness in this world. He is the embodiment of Kilkul­ – spiritual destruction

On this level he stands diametrically apposed to Avraham Avinu. The role of the first of our forefathers is not difficult to explain. Avraham Avinu came down to this world in order to found a nation whose entire essence is to reveal holiness in the world. It was he who instituted this movement toward the discovery and revelation of godliness. Avraham is the force of Tikun – rectification.

It is the purpose of Am Yisrael to make the world a deeper, more meaningful, holier – and thereby automatically – better place. And it is Avraham Avinu who stands as its ideological originator.

But how do we do this? What is required of us to pull off the remarkable feat of transforming the world into a sanctified dwelling space? This starts with our Midos – our character traits.

We are forced to say that Midos of Avraham Avinu: Ayin Tova - a good eye, Ruach Nemucha - a humble spirit, and Nefesh Shfala - a meek soul are the keys, the tools that we need to refine and implement in order to fulfill our universal task of Divine Revelation. And we can even say one step further – it’s not the character traits that make me an ideological disciple of Avraham Avinu, that’s not what he is teaching me. I become a student of Avraham because he’s teaching me my purpose in this world. He’s teaching me how to bring about spiritual rectification to the expanse of creation. The only way to accomplish this is through the implementation of these Midos. When do so I will automatically connect myself to, become a student of, be a part of his historical mission.

And so, Ayin Ra’a an evil eye, Ruach Gvoha a proud spirit, and Nefesh Rechava - a haughty soul; the tell-tale signs that one is a disciple of Bila’am HaRasha; must be tools needed to make a the world a less spiritual, less holy, less God-conscious place. And the same holds true here – it’s not the Midos that make me a Talmid, a student, of Bila’am HaRasha – rather it’s self-attachment to the furtherance of Bila’am’s goals that makes him part of the club. This ideological association is revealed by the manifestation of his qualities

Chazal define Bila’am HaRasha’s Midos as such:  Ayin Ra’a – Resentfulness. Jealousy. The distaste for the good fortune of others. The thrill of watching something break. Ruach Gvoha – Pumped-up ego. Self-centeredness. The inability to function within a group. The furtherance of ‘self’ being the highest cause. Nefesh Rechava – Insatiability. And endless hunger for more and more physical pleasure. Lust and greed.

When a person gets caught up in these qualities he furthers Bila’am HaRasha’s goal. He creates disconnection and dissonance between the creations of the universe. He trains himself to be shallow. He disallows himself from connecting to the Divine.

Conversely; they define Avraham Avinu’s traits in the following way: Ayin Tova - Benevolence. My deep-rooted desire to complete that which is lacking and to fix that which is broken. My internal drive to make things right. Ruach Nemucha – Humility. Having the proper perspective that there is a greater goal, the wisdom as well as sensitivity to see myself as part of a bigger plan. Nefesh Shfala – Not living with an overdependence on the physical. Being satisfied with my lot.

These qualities facilitate Avraham Avinu’s ideology to come to fruition. Inasmuch as I myself as a vessel for holiness, a conduit for sensitivity, I can make the world a deeper, more meaningful place. A feeling of being settled without a constant nag to be shiny and shallow. An internal drive to see that my surroundings are always getting a little bit better. A kind word. Picking up a piece of trash. It is these qualities that the students Avraham Avinu put into practice in order to complete his – and their – task over the course of history.

The comparison between Bila’am HaRasha to Avraham Avinu allows me to take an assessment of which side I am on. Am I on the side of Tikun or Kilkul? Am I here to associate with Bila’am or Avraham? What do I want the world to look like?

HaKadosh Baruch Hu should give us the strength to fulfill our destiny and attach ourselves to Avraham Avinu’s vision of the world. We should be given the constant flow of inspiration and strength to polish and reveal our elements of Ayin Tova, Ruach Nemucha and Nefesh Shfala so that we can bring about the ultimate purpose of the universe: To make a beautiful, pure and holy world. A world that is receptive to Ratzon Hashem. If we can do this, there is no doubt that we will live lives of Simcha and Shleimus moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

Nisan/Parshas HaChodesh: I Just Can't Wait to be King

Chazal established that we read four special Parshios during the month of Adar. This week we read the final Parsha of the Arba Parshios - Parshas HaChodesh.

Parshas HaChodesh revolves around the commandment given from HaKadosh Baruch Hu to Moshe Rabbeinu in which Hashem says,
“HaChodesh HaZeh Lachem, Rosh Chadashim. Rishon Hu Lachem L’Chodshei HaShana” – ‘This month shall be for you the beginning of the months. It shall be for you the first month of the year.’ We learn here about the first commandment given to the Jewish people: Kiddush HaChodesh

Kiddush HaChodesh (literally; ‘Sanctification of the Month’) is the act of declaring that the previous month has ended and the new month has begun. This proclamation, announced by Jewish courts (called a Beis Din) requires Eidus - testimony - that the new moon has been spotted, ending and simultaneously restarting the lunar-month cycle.

This power and responsibility given to Beis Din to declare when months begin and end, starts with Hashem saying HaChodesh HaZeh Lachem - ‘This month’ – meaning, the ability to formulate the months – ‘Shall be for you’ – is now in your hands.

The start of the new month is called Rosh Chodesh; and, as we will see, it is a very powerful moment.

We see in the Torah that this Mitzvah was given just before the redemption from Egypt stepped into high gear. The verses detailing this Mitzvah are found just before that of the Plague of the first-born. Chazal teach us that we learn from here that Kiddush HaChodesh is the Mitzvah of Geulah - redemption. We first need to understand what is the connection between Kiddush HaChodesh and the themes of Geulah/The Coming of Melech HaMoshiach - the Messiah. Because even though we learn about Rosh Chodesh within the context of Mitzrayim, Hashem promises us that the future redemption will be Acharis K’Reishis, that the final redemption, the Geula Adisa will magnify the themes of the first one, namely the exodus from Egypt. So what’s the connection between Rosh Chodesh and Moshiach?

Secondly, like we mentioned before, we aren’t talking about Kiddush HaChodesh for nothing. This Shabbos Kodesh, the week leading into Chodesh Nisan, was specifically set aside by Chazal to be Parshas HaChodesh. The question is, why? What is the connection between ‘Parshas HaChodesh’ and Nisan? And while it’s true that Passuk’s mentioning of, ‘Rishon Hu Lachem’ - ‘It shall be the first month for you’ - is a reference to the fact that Nisan is the first month in the lunar cycle; we still need to understand why it was Nisan specifically that was chosen to be the first month.

And to take it all once step deeper, we will hopefully see how both questions are really independent on one another. If A equals B, and B equals C, then A equals C. If Moshiach relates to Rosh Chodesh, and Rosh Chodesh is tied specifically toChodesh Nisan, then we will hopefully see how Moshiach and Geula are rooted in Nisan.

To understand the commonality between Rosh Chodesh and Moshiah we need to look at a story in Messeches Rosh HaShana. There, the Gemara tells the story of how Rav Chiya was told by Rebbi Yehudah to go to a certain city and perform Kiddush HaChodesh. Rav Chiya was told that when he completed his task, he was to send back the following message back to Rebbi Yehudah, “David Melech Yisrael Chai V’Kayam.” – ‘David, King of Israel, lives and endures.’

Rashi there clarifies why a declaration of the endurance of the Davidic Dynasty was an appropriate message to signify the sanctification of the moon. He explains that David HaMelech’s reign, (and subsequently his whole line after him, eventually leading to Mashiach ben David, the Messiah, who is a part of this lineage) is compared to the moon.

We see this in Tehilim (89:38), “K’Yareiach Yikon Olam” – ‘Like the moon, it (David’s reign) shall be established forever.’ Says the Radak in his commentary on this Passuk, and the Maharal in his explanation of the story above, David HaMelech’s dynasty and the moon share something important in common: perhaps at times they seems down and out – even invisible, but they are still holding on and destined to make a come-back. The moon withers away again and again, but it picks up. And it is specifically at the moment where it hits rock bottom that Rav Chiya was told to send back a message about David HaMelech’s journey through history.

It’s for this reason that in our Kiddush HaChodesh that we do today, we say about the moon that the Jewish people are Asidim L’Hischadesh KaMosah, in the future, with the coming of Melech HaMosiach (who, like we mentioned, needs to be a direct descendant of David HaMelech), we will be refreshed just like the moon.

If Kiddush HaChodesh is all tied up with David HaMelech then it is important to point out his spiritual significance. We are taught by the deeper sources that HaKadosh Baruch Hu interacts with us via seven Divine Attributes called, Sfiros or Midos. Specific key characters in Jewish history ‘mirror’ each one of these Traits. These select few are the representatives, or ‘Channels’ for the Sfiros. The seven people who serve as representatives of the Sfiros are the seven Ushpizin - Guests - that we invite over the course of Succos: Avraham Avinu, Yitzchak Avinu, Yaakov Avinu, Moshe Rabbeinu, Aharon HaKohen, Yosef HaTzadik and lastly David HaMelech.

David HaMelech parallels the final of the seven Midos called Malchus -Royalty. Royalty means control. A good king keeps all the various details of his kingdom in balance. In spiritual sense, the role of the Midah of Malchus is to ensure that the other six are in harmony. While it is beyond the scope of this essay to delve into everything that this means, it’s important to keep in mind that the concepts of David and Malchus go hand-in-hand, after all, we do call him David HaMelech .

With this we can begin to understand what it is about Nisan that highlights these messianic messages that HaChodesh contains. The Bnei Yisachar makes a few connections.

First, we are taught by the Ari’Zal that each of the twelve months parallels a one of the Shivtei Kah, the Twelve Tribes. Nisan, the first month, parallels Yehudah, who was ‘King’ of the tribes, and from whom David HaMelech and subsequently Moshiach descend.

We are taught by Chazal that the year has several starting points. There is the Rosh HaShana for holidays, the Rosh HaShana for the Trees, and there is also the Rosh HaShana for Melachim, for the Kings. It’s no longer surprising that the Rosh HaShana for Melachim is also Rosh Chodesh Nisan.

And this last one is simply fun. HaChodesh HaZeh Lachem, Rosh Chodashim - The letters that make up the word Lachem - ‘to you’, also spell “Melech” – King.

This explains the many references throughout Pesach-related literature to the concept of how via the exodus from Egypt, the Jewish people transcend to a new level called Bnei Melachim, ‘Kings and Sons of Kings’ – The energy of Malchus enters into the world in a big way during Nisan, and it transforms Lachem - You, into Melech, a King.

What does it mean that I am transformed into a Melech, a ‘micro-king’ during Nisan? Melech serves as an acrostic for Moach Lev Kaved - Brain, Heart, Kidneys. A king, as we mentioned before is in control. His guts don’t control him, nor do his emotions. First and foremost he’s collected and under control. He sees things objectively. His brain is up and running. He’s able to distinguish right from wrong without biases (heart) or base desires (guts) puling him astray. When it comes to Malchus, it’s first and foremost, Moach, then we can talk about Lev and Kaved.

(By the way, the system of Melech is the set-up of the human body: The Brain sits at the top, the heart beneath it, and the guts even lower.)

Chazal tell us in Messeches Rosh HaShana, “B’Nisan Nigalu, U’B’Nisan Asidim L’HiGa’el.” – In Nisan they were redeemed (from Egypt) and in Nisan they will be redeemed in the future. Like we said at the very start, the Geulah comes Acharis K’Reishis, only bigger and better. The first Geulah came together with Kidush HaChodesh to show that Jews can put the world around them in order. The Geulah Asida is going to come when Jews can show that they are Bnei Melachim - that they can put themselves in order¬ - Moach Lev Kaved.

HaKadosh Baruch Hu should give us a Bracha to realize our true value. If we only knew how precious we were, each on a prince and princess, then it would surely show in the way we act day-to-day. If we live life with through the lenses of Bnei Melachim, then there is no doubt that we will live lives of Simcha and Shleimus, moving closer to Melech Malchei HaMelachim HaKadosh Baruch Hu, and if we try really hard, hopefully - U’B’Nisan Asidim L’Higael.

Purim Costumes: Way Deeper than You Thought

~Please feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos. Enjoy!~

We take it for granted that everyone dresses up on Purim. We’ve been told that this is because just like Hashem hid behind the costume of seemingly natural events to generate the miraculous salvation of Purim, so too we hide ourselves. But we need ask a question that is one step deeper. Firemen, Aladin, Pirates, The Muffin Man – all sorts of secular cultural icons show up at our Purim feasts. It’s one thing to dress up, but why does it all of sudden become okay to dress like a Goy?

Like all things, in order to understand the true essence of costumes we need to investigate as to what the first time that we encounter them in the Torah. And to do so we need to look no further than Parshas Bereishis. We need to understand the ‘costume’ that Hashem gave to Adam HaRishon.

After the sin of the Eitz HaDa’as Tov V’Ra - The Tree of Knowledge of Good and Evil - HaKadosh Baruch Hu gives to Adam what the verse calls Kasnos O’r (O’r is spelled Ayin-Vav-Daled), Garments of skin to wear before kicking him out of Gan Eden, the Garden of Eden.

There is an interesting Midrash connected to the Kasnos which says that in the Torah of Rebbe Meir the Tana, the word for skin - O’r - was written with an Alef - Or, meaning ‘Light’. His Torah said that Hashem gave Adam HaRishon a cloak made of light.

Based on the words of The Ramchal and The Leshem Shvo V’Achlama we can understand the dramatic tragedy of the Kasnos O’r with an Ayinand its contrast of the Kasnos Or with an Alef.

It’s brought down from the Ari’zal that before Adam HaRishon sinned by eating from the Eitz HaDa’as Tov V’Ra, the universe existed in a qualitatively different state. We experience physical things and spiritual things. Lunch is physical - Gashmius. Praying Kabbalas Shabbos with a fervor; that’s spiritual - Ruchnius. Clearly our experience of Gashmius is much more attainable and recognizable to our senses.

But that’s only now. Says the Ari’zal, before the sin, Adam HaRishon experienced our Ruchnius as his Gashmius, meaning that what we call spirituality was to him how we experience lunch, and if that’s the case, then we don’t have the words to describe what his spirituality was like. By sinning he brought everything down a notch – resulting in the universe as we know it.

Therefore, before his sin, Adam HaRishon’s body was a comparatively spiritual entity, Kasnos Or with an Alef - a body of Light. Therefore the Noam Elimelech explains, it was specifically in the Torah of Rebbe Meir, whose very name means ‘Makes Light’ that we are taught what the ideal universe was supposed to be like. But because of the sin we went from Kason Or with an Alef to Kasnos O’r with an Ayin, bodies of flesh.

This is the first costume in the Torah. HaKadosh Baruch Hu took Adam HaRishon’s essence, which was a Kasnos Or, a body of light and covered it, dressed it up with Kasnos O’r with an Ayin, a Body of Flesh.

The Kasnos O’r that was given to Adam post-sin make another appearance in the Torah, a few Parshios later in Parshas Toldos.

The stage was set for a tremendous calamity to occur. Eisav HaRasha was going to be blessed by Yitchak Avinu. Although Yitzchak had good intentions, Eisav would have taken the empowerment given to him and used it against Yaakov. But as we know, Yaakov Avinu came in and stole the Brachos, he took the spiritual energy headed for Eisav and redirected it to the realm of holiness.

How did he do so? The Passuk tells us that Rivka Imeinu dressed up Yaakov in Eisav’s clothing so that Yaakov would be able to convince Yitzchak that in fact he was Eisav. The Passuk describes these clothing as Bigdei Chamudos, precious garments. Rashi brings down from the Midrash that these precious garments which belonged to Eisav were really stolen by Eisav from King Nimrod, who took them from Cham, the son of Noach who himself received them directly from Adam HaRishon. This mentality and focus on Kasnos O’r with an Ayin had made its way down to Eisav HaRasha.

Yaakov Avinu took the Kasnos O’r and entered into Yitzchak’s private quarters in order to receive the Brachos. The final words in the verse before Yitzchak gives the blessing is that he smelled from these garment the Reiyach HaSadeh Asher Beircho Hashem, the smell of the Field which Hashem blessed. Says Rashi, this smell of the blessed field was the smell of Gan Eden.

And now things come full circle. Says the Maor VaShemesh, Yaakov Avinu was able to direct the energy headed to Eisav because he took the Kasnos O’r with an Ayin and brought it back to Kasnos Or with an Alef, he took the flesh and turned it back into light. And therefore Yitzchak smelled Gan Eden - Yaakov Avinu brought it in with him.

How does this apply to Purim? The answer is that Mordechai HaTzadik really did the same thing with Haman. Haman HaRasha was empowered by Achashverosh to wipe out the Jewish people, but as we know from Chazal, this decree didn’t start with Achashverosh. It was really a Gezeira, a decree from heaven, and Haman was chosen to carry it out. And therefore he too had his own special garments that were headed to him. Achashverosh asked Haman how to properly honor someone and he responded by listing that all the special royal garments should be put on such a person.

At that stage in the Megilah, Haman was the empowered one! Those garments should have been his – a symbol of his power! But at the last the last second they are given to Mordechai, and that’s when the Megilah says that if lost this battle of the Levushim, the garments, then for sure Haman wont succeed. Mordechai’s wearing of the equivalent of Haman’s Kasnos O’r led to the eventual redirection of power from the death sentence over the Jews to their dramatic salvation and victory. And then after the victory came about in actuality, the Megilah says that Mordechai took over Haman’s position, meaning that he fully took his spritiual energy, and then the Passuk says that U’Mordechai Yatza MiLifnei HaMelech B’Levush Malchus - And Mordechai went out from before the king in Levush Malchus, royal garments. It’s no shock that the Zohar says that Levush Malchus means Garments which come from the spiritual reality called “Malchus” - Mordechai too had arrived at Kasnos Or with an Alef.

And this all makes a lot of sense in the light of a comment made by the Chida that Mordechai was really a Gilgul, a reincarnation of Yaakov Avinu.

We are taught that when we celebrate a holiday we aren’t simply commemorating it, rather we are re-living it. The light that came down which generated the original experience re-enters the world on that date every year. Thus on Purim the war that happened back then happens again. If we check the Megilah we see that at first there was a decree to kill the Jews, and then there was a decree for the Jews to defend themselves. We won, and we win again every year. But the interesting thing is that the first decree was never nullified. That means that this potential to lose the war also re-enters the world every year. Our wearing of pop-culture-inspired costumes is our way of transforming the Kasnos O’r with an Ayin into Kasnos Or with an Aled, just like Mordechai did and just like Yaakov did. That’s how we take the victory.

But how does this apply to my Bat-Man costume? The answer is that in my mind, I really do associate myself with my Garment of Flesh (body) much more than I affiliate with my Garment of Light (soul). If I’m mainly physical and somewhat spiritual then I automatically put a roof on how far I can grow spiritually. But when I look at my self in the mirror and I see myself in a costume, and then I get a little into the Purim mindstate (which may or may not take a few cups of wine [it does take a few cups of wine]) I begin to realize that my body too is only a costume. The real me is the Garment of Light, the Kasnos Or with an Alef.

If we can internalize this message, even of only for a few seconds, then we transform ourselves into vessels of massive spiritual capabilities – far greater than what we relate to the rest of the year. Hashem should give us a Bracha that we can, in our own little way – focus less on the Kasnos O’r with an Ayin and feel a little closer to our Kasnos Or with an Alef. A Freilachen Purim!

Tetzaveh/Adar: The Nose Knows

The following is partially based on the teachings of Rav Moshe Wolfson. You can feel free to print this out and read it on Shabbos, just preferably not to be read during prayers.

I apologize for the extra length – it’s Adar. I couldn’t help myself.

In last weeks Parsha we learn about the building of the Mishkan (the Tabernacle) and all of the vessels that were used inside of it. This week, the topic shifts to the man running the show on the inside – The Kohen Gadol. We learn about what he wears, who his staff is (the rest of the Kohanim, Preists) and their inauguration.

This begs the famous question: If last week was about Vessels and this week is about Priests, then what happens at the end of the Parsha? After an entire Parsha dealing with the Kohanim, all of a sudden, in the last eight verses the subject switches back to dealing with vessels, specifically the Mizbeach HaKetores - the Altar used for the burning of the incense. What about the Mizbeach HaKetores necessitates that it be taught to us only now?

And if we zone in on the very last verse, we come away with a very interesting anomaly in the language of the Passuk. The Torah says that no one other than the Kohen Gadol will be involved with the Mizbeach HaKetores, nothing other than the specific Ketores will be brought on it. But the Kohen Gadol will sprinkle blood on its corners to atone for the Jewish people. The verse says in regards to Yom Kippur, “V’Chiper Aharon Al Karnosav Achas BaShana MiDam Chatas HaKipurim, Achas BaShana Yichaper Alav L’Doroseichem, Kodesh Kodashim Hu LaHashem.” – ‘Aharon the Kohen Gadol will bring atonement upon its horns once a year, from the blood of the sin-offering of the atonements, once a year, shall he bring atonement upon it for your generations; it is Holy of Holies to Hashem.’

We walk away from this verse learning that some ritual is performed on this altar once a year. We even told some details of how this is performed. We are told it’s very important - Kodesh Kodashim. But if we read carefully, we see that we are told twice that this event happens only once a year. What, we couldn’t get it the first time?

A completely unrelated question: We all have heard the famous line that the Holiest day of the year, the tenth day of Tishrei, Yom Kippur is really Yom HaKippurim, Ki-Purim - Like Purim, but Purim itself is even greater. If the comparison is made, what’s the connection between the two, and what puts Purim on a higher level?

If we take a few moments to set ourselves up clearly, everything will come together beautifully.

Our journey begins with a deep teaching of the Bnei Yissacahr. We know from our youth that we have five senses. Touch, sight, taste, hearing and smell. In accordance with the Kabbalistic tradition, these five senses line up with the four letters that make up Hashem’s Shem Havaya, (ie: A Yud, a Hay, a Vav and a final Hay) So the obvious question is, there are five senses and four letters, how does that line up? The sources explain that the letter Yud has a tip on the very top called the Kotzo Shel Yud, the thorn of the Yud. All of the energy, all of the spirit contained in Shem Havaya is contained in and spreads out from this point of the Kotz. This upmost point is so high, so spiritual, so lofty that is maintains a partial identify unto itself – its holiness is so intangible that it’s part of Hashem’s name even though it’s not even a letter. Therefore there are really five parts to Shem Havaya.

If the Kotzo Shel Yud is so lofty it would reason that only the most spiritual sense is connected to this level. In order to figure this out, we need to look back to the first time in the Torah where senses are used, and that is back in the Garden of Eden when Chava is convinced to eat of the Tree of Knowledge. She sees the tree. She listens to the snake. She feels the fruit and takes it. And finally she eats from the fruit. Which one is missing? Smell. Therefore, what arises is that all senses with the exception of the sense of smell have been tarnished by the sin of the Tree of Knowledge.

This purist of routes, the nose, is specifically where God gives life to a person, as we see when He fashioned Adam HaRishon, VaYipach B’Apav Nishmas Chayim, and Hashem blew into man’s nose a soul of life. It’s the most direct line to the soul, as we will explain right now.

These two sets of five, with the Kotzo Shel Yud lining up with the sense of smell, together line up with another set of five. That set of five is the five parts of the Jewish soul. Nefesh, Ruach, Neshama, Chaya and the Yechida. This highest level, the Yechida is of the same nature as we have already explained. It cannot be contaminated. No matter how far a Jew goes, no matter how much sin is done, the Yechida remains totally uncontaminated. And therefore this purist level corresponds to the uncontaminated sense of smell and the Kotzo Shel Yud.

This power comes down in Adar. The Arizal teaches us that the different parts of the human head correspond to the months of the year, and Adar corresponds to none other than the nose.

This is why the two main characters in the Purim story are named after types of incense. Ester is also called Hadasa, which is a type of fragrant leaf, and Mordechai’s name comes from the language of Mor Dechi which is an Aramaic term for incense.

This is also why we could only overcome Haman in Adar. Haman wielded a tremendous amount of evil and impure force. He served as a major spiritual prosecutor against the Jewish people. So much so is this the case that it’s brought down that in the Court of Heaven he won, and a death sentence was set out against the entire Jewish people.

So how did we get out? Through this power of Adar, the month of the sense of smell, the month of Kotzo Shel Yud, the month of Yechida, the month of Hadasa andMor Dechi - the month that reveals the highest levels of purity. So no matter how intense the claim is against us, there is a certain point which supersedes any negative counterforce, and these powers are wrapped up in the essence of Adar.

And while this is true of Adar and Purim, it’s also true of Yom Kippur. It’s brought down that the Satan and all the forces which try to oppose Am Yisrael are given the day off on Yom Kippur, it is a day which is totally soul - the theme of Yechida.

And this is the Ketores. The Zohar brings down that the Ketores is the most beloved of all of the offerings and that the Kelipos, the negative spiritual forces simply run away when it’s energy enters into the world.

And this is the Kohen Gadol. He is the soul of the Jewish people. The main representative of us to God. The spiritual epicenter and the main charachter of the Mishkan.

And this is the Kodesh Kodashim, a place where the only thing that exists is relationship with God, based on top of the Even Shesiya, the Foundation Stone, the place from where all of creation started, the Kotzo Shel Yud of the universe.

And to bring it all together, it now makes perfect sense, that (this is a loaded sentence)… When the Kohen Gadol enters into Kodesh Kodashim on Yom Kippur he brings in with him only one thing – the Ketores.

And the amazing thing is that we received of these energies wrapped up in one, we received the light of Purim - in the exile. There was no redemption. The Purim story ends and we are still under Achashverosh’s rule. Because Purim teaches us that we can access the Yechida even not in the most ideal situation.

This explains why the Mizbeach HaKetores is not inside the Kodesh HaKodashim, even though logic dictates that it should. We now understand that there is always an energy of Kotzo Shel Yud that will reach outside of Kodesh Kodashim, the way the light of Purim (and everything that comes with it) reaches us in the exile. For that reason the Mizbeach HaKetores is on the outside, showing us that the experience of Kodesh HaKodashim is available even outside the Kodesh HaKodashim.

This revelation of Yechida is hidden in the name Megilas Ester. The term Megilas Ester can mean to be Migaleh that which is B’Hester, to reveal that which is hidden. This level of Kodesh Kodashim is usually under wraps, but the force of Purim draws it out for all to see, like the Mizbeach HaKetores - Yechida, comes into the public eye.

And now we understand how the Mizbeach HaKetores is taught to us out of place. It’s taught to us out of place, because its whole role is to draw holiness into places where it normally wouldn’t be found. So therefore and the very end of the Parsha away from all of the other vessels, there is the Mizbeach HaKetores bringing us back to Kodesh HaKodashim - the Holy of Holies. And as we saw in the verse, Kodesh Kodashim is the very name of the Mizbeach HaKetores.

And now we can also understand why Achas BaShana - ‘Once a year’ is written twice in the verse about Yom HaKippurim. ‘The Kohen Gadol will bring atonement upon it once a year, from the blood of the sin-offering of the atonements, once a year, shall he bring atonement upon it for your generations; it is Holy of Holies to Hashem.’ It appears twice because this experience of Kodesh Kodashim is a once-a-year deal that really happens twice. Once on Yom HaKippurim, the day which is like Purim, and once it’s brought all the way out into the open on Purim itself.

But at the end of the day what does it mean to be in touch with this part of myself? What difference does it make if I’m connected to my Yechida. The answer is that it makes all the difference in the world. If I know that in my truest essence, in the most real part of me I’m completely and wholly pure, then there is no stopping me. If I know that the real me is not even a little bit connected to impurity then I can never feel like can’t do it. Whatever that ‘it’ is, the fact that I’m rooted in such a pure, spiritual, sublime, lofty, clean place means that I’m linked up directly to the Big Man and such a power can carry me through any struggle, help me overcome any difficult time and help me achieve any impossible task. And Adar is the time to reach it.

HaKadosh Baruch Hu should give us a Bracha to be able to live by this. If we can maximize the potential being given to us right now, then there is no doubt that we will be able to do everything that we need to do to bring Moshiach.

Who, by the way, is called Ruach Apeinu Moshiach Hashem - Moshiach, the Spirit of our Noses. Go figure.

Terumah: Monkey See, Monkey Do

The Ari’Zal teaches us that the first six weeks of Sefer Shemos are specifically infused with energy and inspiration that bring a person to Teshuva. The Passuk says - Shuvu Banim Shovavim! - Repent you sons, you wild-ones! The Hebrew word for ‘wild-ones’ is Shovavim, which serves as the Rashei Teivos, an acrostic for titles of the first six Parshios of Sefer Shemos. Shemos Vaera Bo Beshalach Yisro Mishpatim.

But this year, things are a little bit different. This year is a Shana Me’uberes, a year with a double-Adar (This Shabbos Kodesh we enter into the first of them). Beis Din set up a system in which every few years an extra month is added into the calendar to ensure that solar, seasonal calendar matches up with the series of months, as the are enumerated by the lunar calendar.

In a year which is a Shana Me’uberes, and has in it an extra Adar, two more weeks are added into Shovivim, turning it into Shovivim-Tat. ‘Tat’ stands for Terumah-Tetzaveh which are the names of the two weeks which are added.

But why? Why do we need to add two weeks to Shovivim just because the year is a little longer? The answer is brought to us by the Heilige Reb Tzadok HaKohen Mi’Lublin.

Why do we need to insert the extra month in order to fix the calendar in the first place? Why didn’t Hashem just line them up from the start? The answer is that He did, but as the Midrash tells us, in the start of creation the moon was out of line and so it was decreased in size, thus decreasing what it could accomplish in the course of twelve months, making it lag behind its greater, more powerful counterpart – the sun. Every few years the moon falls so far behind that it risks throwing the whole cycle off. For this reason we add more strength to the moon – we add a month to its cycle – in order to match it up with the sun.

Says Reb Tzadok, a year where such a thing occurs contains within it a taste of the word to come, when the moon will be restored, and the two cycles – lunar and solar – will line up once again. This added strength is a symbol of the Teshuva that moon is doing over the course of history in order to overcome its original limitation. Thus a Shana-Me’uberes is a year which is naturally filled with a greater potential for Teshuva overall, and therefore it is very fitting that Shovivim be extended.

But why extend Shovivim specifically into Chodesh Adar? And why specifically into the Parshios that deal wit the building of the Mishkan? What about this month, and these Parshios makes it an extra special occasion to make tremendous leaps of growth in our Avodas Hashem?

Let’s explore.

We are taught that every month has a specific letter from which it is emanating from. The spiritual potential of any given month is being formed from the essence of the letter which is appointed over it. The letter of Chodesh Adar is Kuf.

The Zohar does not have positive things to say about Kuf. Says the Zohar, the letter Hei represents the Shechina, which is compared to an Eishes Chayil, a Woman of Valor. And what is Kuf? Kuf is a cheap counterfeit. A Harlot. She dresses pretty, she’s got the moves but she lacks class. If Hei represents the Shechina, which is all the good vibes and energies in one place, the Kuf is the Sitra Achra, the Yetzer HaRa, the center of all impure and negative energy in the universe.

Why does Kuf represent the cheap imitation? The Zohar goes on to tell us that Kuf comes from the language of the word Kof, which means monkey. You can take an elaborate dance routine and more or less teach it to monkey. But what are you going to get? Are you going to get a sharp, exacting run-through of the moves? No. It’s going to be a sloppy, dumbed down version of the original plan.

Says the Sfas Emes, this ‘monkey-see monkey-do’ trick is how the Yetzer HaRa gets me to mess up. My soul desires greatness. I’m destined for big things, to make waves. But my Yetzer HaRa takes that very desire for greatness in the realm of holiness and ruins it. So in the end I just have an ego. My soul desires a personal intimate relationship with HaKadosh Baruch Hu. This desire for closeness, this longing for relationship gets Kof’ed-out by the Yetzer HaRa and I end up with all of my lustful desires. In essence all of my bad traits are rooted in a good place, but the power of Kof takes them, twists them and serves them back to me as negative, temping urges.

But there is a Kof, the power of imitation, that is rooted in a very holy place as well. And in truth, it is the aimof all of Teshuva and the goal of all Avodas Hashem. It’s brought down that Every time I do a Mitzvah I’m really doing two Mitzvos. Why? Because every time a Mitzvah is done, I’m also doing the Mitzvah of ‘V’Halachta B’Drachav’ – to imitate God’s ways. Every Mitzvah is another piece of advice how to be more godly. We say this in many ways. Chazal tell us ‘Mah Hu Rachum, Af Atah Rachum.’ – Just as He is merciful, so too shall you be merciful. ‘Mah Hu Chanun, Af Atah Chanun’ – Just as He is gracious, so too shall you be gracious. We are playing copy-cat with God!

Just like the Passuk says in Parshas Kedoshim, “Kedoshim Tihiyu, Ki Kodesh Ani Hashem Elokeichem” - ‘You shall be holy, for I your God, am holy.’ What’s the motivation for being holier? Ki Kadosh Ani! Be holy because it makes you more like God!

And it’s all summed up by the Gemara in Bava Basra (58:a) which says that ‘Adam B’Fnei Shechina? K’Kof B’Fnei Adam. What does man look like in front of the Shechina? He looks like a monkey who stands before a man. We are trying to imitate all that which is holy, because that brings holiness into our very being.

The Ohr HaGanuz explains how the building of the Mishkan embodies this idea.

The Parsha opens up by Hashem listing off all the materials need to building the Mishkan. ‘I want your gold, silver, bronze. I need wood. Lots of wood. Cloth, dyes, and hides. We’re building something amazing here.’ Moshe looks at the list and God finishes off by saying, ‘Take a look at all this stuff, because with this - Va’Asu Li Mikdash V’Shachanti B’Socham - through the building of the Mishkan I will come to dwell in the very beings that make up the Jewish people.

But then, between the lines of the Psukim, Moshe Rabbeinu asks a question to Hashem: How is this stuff going to make you dwell in the Jewish people, in the essence of every single Jew?

So God answers back with another question, “I have a better question. Instead of asking how I’ll make Myself fit into the heart of every Jew, ask how I can fit My presence into the Mishkan! You can ask an ever better question. I’m infinite. Nothing else is infinite. How I do I fit in the heavens? How I do I cram myself into any of the levels of any of the spiritual universes! Nothing is big enough to contain Infinite! The answer is a constrict Myself, I hold back infinitude because I want to be with you. And if I can crunch Myself down through the supernal dimensions. I can also cram Myself into the heavens, and I can bring my presence into the world, and I can concentrate My Presence into a building.” And so the Passuk says, “K’Chol Asher Ani Ar’eh Oscha” – Just like I will show you – “Eis Tavnis HaMishkan, V’Eis Tavnis Kol Keilav - The structure of the dwelling place. Which one? Shochen Bamromim! – I’ll show you that if I can fit in there, in all of those worlds. - V’Chein Ta’asu - That’s how you’ll do it. That’s how you’ll fit my presence into the small physical space called the Mishkan. If I can do that, it’s no big leap to believe - V’Shachanti B’Socham, B’Chol Echad V’Echad.
that I can bring my presence into to bodies of the Jewish people as well.

And so building the Mishkan shows us that God can bring His presence, He can influence any space that invites Him in. This is how my Rebbe Rav Yoel Rackovsky Shlita understands the Passuk in Shir HaShirim. The Passuk says ‘Mashcheini Acharecha Narutzah’ – The Jewish people ask Hashem, Mashcheini - Pull us after You and we’ll come running! Says my Rebbe, Mashcheini can be interpreted to mean ‘Turn me into a Mishkan!’ Infuse me with Hashem’s presence!

This is what Chodesh Adar is all about! Adar’s whole essence is about bringing Hashem’s presence into our lives. To become influence by Him. To become more Godly ourselves. Adar is coming from the term Adir BaMarom Hashem - Hashem is awesome in the highest places. But He takes all that awe and brings it down. Adar spells out the phrase ‘Alef-Dar’ – The Alef dwells. Who is the Alef? Alufo Shel Olam! The Commander of the universe, Hashem! In Adar Hashem comes down, now more that ever, to come and infuse us, to enrich our lives with godliness.

We are striving to be more like Hashem. To be holy, to sanctified, to be actively bringing the world to a better place. This is what godliness is. This is what the Mishkan is all about. This is what Adar is all about. This is nothing less dramatic than what the goal of all Avodas Hashem is about. So in a year like a Shana Me’uberes, a year laden with such potential, is it not fitting to pull Shovivim into themes like this?!

Hashem should give us a Bracha that we should be able to take advantage of the tremendous opportunity that is upon us right now. We should be Zoche to truly maximize ourselves, to become Godly people - V’Shachanti B’Socham, B’Chol Echad V’Echad. Because if we can do that there is no doubt that we live lives of Simcha and Shleimus moving closer to the Creator and ultimately the Geulah Sheleimah!

Adding some layers to thoughts on Elul.

We've previously discussed how Elul is a movement towards Tov. For a full explanation it is highly suggested that the reader see here.

We know that Moshe went up on Har Sinai on Rosh Chodesh Elul in order to receive the second Luchos, the second set of Tablet with the Ten Commandments. The Gemara in Brachos tells us that one of the defining characteristics of this second set was that, as opposed to the first this second set contained a reference to Tov - Goodness. It arises in the phrase "Lma'an Yitav Lach" 'So that it shall be good for you.'

In short, if the journey to receiving the "Tov" of the second Luchos begins on Rosh Chodesh Elul, then on some level the month of Elul as a whole is intrinsically attached to attaining Tov.

Perhaps we can add even more based on a teaching of the Arizal. We are taught that each one of the twelve months of the year parallel one of the twelve Shvatim, one of the twelve tribes of which the Jewish people are comprised.

The month of Elul goes along with the tribe of Gad. If we understand more about the arrival of Gad and its significance, then surely we will have a deeper understanding of the month of Elul.

When Gad is born the Passuk gives a very short statement about his arrival. "Bah Gad" 'Gad had come.' To explain this very vague line Rashi gives us two possible interpretations, each one with powerful links to the month of Elul.

The first explanation offered is that the term Bah Gad means "Bah Mazal Tov" 'Good fortune has arrived.' We with our previous understandings of this month the connection is beautiful. Elul is the month in which we attain Tov, and Elul, the month of Gad is an auspicious time in this regard, for we know that when Gad arrives - and his month - Bah Mazal Tov an air of Tov fills the world.

The second explanation given is that Gad was born Mahul, Gemalt, meaning he was born with his Bris Milah, he came out of the womb miraculously circumcised.

How is this connected to Elul? The four letters that comprise the word Elul are often broken apart as a part of several different acrostics, or as it is known in Hebrew, Rashei Teivos. In Parshas Eikev we are told, that Hashem will preform a circumcision of sorts on the hearts of the Jewish people. The Passuk says "U'Mol Hashem Elokecha Es Levavcha Ve'As Levav Zarecha." 'And God will circumcise the 'foreskin' (a reference to any impure blockage) of your hearts and the hearts of your descendants.'

Four words in this phrase, "Es Levavcha V'Es Levav" comprise the Roshei Teivos of the word Elul.

What emerges is that Elul is time when Hashem is more is excitedly waiting to help us remove the blockages, the Orla in whatever form that they take. Because if we start, if we simply desire, then Hashem will hopefully give us the Siyata Di'Shmaya that we need to overcome any obstacle and attach ourselves to Him.

Chodesh Tov!

Shoftim/Elul: Digging for His Merit and Finding Your Own

This week’s Parsha has an interesting emphasis on the concept of Tzedek - Justice. We need to understand the deeper meaning of what Tzedek is in context of the content of the Parsha and see how it is deeply connected to Chodesh Elul as we prepare for Rosh HaShana. Hopefully through a deeper understanding of these concepts we will be able to walk away a new perspective on how to get the most out of these times of Teshuva, of returning to Hashem.

The following is an adaptation of ideas I heard from Rav Sitorsky.

The Parsha opens up with Hashem commanding the Jewish people to appoint judges and officers to ensure order and justice. “Shoftim V’Shotrim Titen Lecha B’Chol Shearecha…V’Shaftu Es Ha’Am Mishpat Tzedek.” - ‘Judges and officers shall you give to yourself in all your gates…and you shall judge the nation in a Judgment of righteousness.’

Let’s point out a few interesting anomalies in the Passuk: For starters, the audience to which the Passuk is speaking to seems to switch half-way. The Passuk begins, Shoftim V’Shotrim Titen Lecha, Judges and officers shall YOU - in the singular – give to yourself. But the Passuk ends V’Shaftu Es Ha’Am Mishpat Tzedek - the whole nation needs to get judged appropriately! If the Passuk stuck to the singular we wouldn’t have the same problem, for if it did we could simply say that the overall singular reference is going on the Jewish people as a whole, but the fact that the Passuk switches in the middle to speak about the masses means that the singular individual spoken about in the beginning of the Passuk is in fact really one guy!

Two Psukim later the term Tzedek arises again. “Tzedek, Tzedek Tirdof” – ‘Justice! Justice shall you pursue.’ What is this emphasis of Tzedek that it appears three times within three Psukim and again multiple more times throughout the Parsha?

Now let’s jump to the end of the Parsha. The last concept spoken about in the Parsha is the idea of Egla Arufa. The case is the following. A dead victim, presumably murdered, is found lying out in the fields between two cities. Those who investigate cannot figure out who he is and to which city he belongs. What do we do now? We measure to see which city he closest to and break the neck of a cow in order to achieve atonement.

Here too we need to look a little deeper and ask some questions. The Passuk says, “Ki Yimtza Chalal Asher… Nofel Ba’Sadeh”, ‘When you find a corpse who fell in the field. (What will happen?)’ “V’Yatzu Ziknecha V’Shoftecha” ‘And your elders and your judges shall come out (to the scene)’ And they will take a cow to the river and break it’s neck. They will say to Hashem ‘Forgive your people’.

“Ki Yimtza Chalal” – this word is translated as ‘corpse’ but it means ‘desecrated’ and ‘empty’, how is that relevant here? “Asher Nofel Ba’Sadeh” – Who fell in THE field, why so specific? It would be sufficient to say Bi’Sadeh, in a field! And who are the Ziknecha V’Shoftecha? Lastly, Why do the officiators involved need to request forgiveness on behalf of all of Am Yisrael?! It would be quite enough to ask on behalf of the suspected city to which the Challal was closest! And even that would be a lot, for it was not the whole city that was responsible, rather one person was the murderer!

And surely all of this is connected to the month of Elul, because Parshas Shoftim is always the first Parsha read in this month! Let’s pick out one specific detail of this month. The Arizal explains that Hashem’s name of Yud-Kay-Vav-Kay has twelve possible permutations not including the repeats. He goes further to say that each one of these is associated with a month of the year and attached to each one is a scriptural reference to which the permutation can be derived. For example, our month, the month of Elul’s permutation is Kay-Kay-Vav-Yud and it emerges from the line “U’Tzedaka Tihiye Lanu Ki” The line means ‘And there shall be Tzedeka for us’ and it emerges in that the last letter of each of those four words spells the permutation connected to this month.

But here is that term Tzedek again! How is this reference in the month of Elul connected to the same term used so often in our Parsha?

Let’s begin to answer our questions by understanding a deep and beautiful teaching from the Ba’al Shem Tov.

There is a famous line in Pirkei Avos that tells us that we should not judge our friend until we arrive in his place. The simple understanding is that you will never know exactly what someone has gone through that made him arrive at his current decision, and because you can’t know all the factors, don’t judge him negatively.

The Ba’al Shem Tov offers a mystical understanding. It is know that when we do a mistake, if we, heaven forbid, sin; God can address our mess-up in one of two ways: either He can look upon it favorably and find merit on our behalf, or the harsher option would be unleash the full wrath that the misdeed deserves. The first is kindness and the second is a harsher judgment.

But how does Hashem decide which to use in any given situation? The answer is that Hashem will allow a person to judge himself. How? He will present that person with the sight of someone doing the very same action, which he himself transgressed in the first place. If the man in our case judges the man he sees favorably, then Hashem will judge him favorably in return. But the opposite is also true; if the man in our story looks upon the second man with disdain and judgmentally, so too shall God look upon him, and the strict justice will be delivered in lieu of mercy.

This idea is hinted to in the line we mentioned before. ‘Don’t judge your friend until you arrive in his place.’ The meaning is that any time you are judging your firend it is because you are really judging yourself, you and he are standing in the same place. God has matched up two people who have done the same action in order to determine he best mode of Divine Response.

The rule that we get from here is that the way that we are judged in heaven is a direct response to how we treat our fellow Jew.

And this is the deeper meaning of Tzedek/Tzedaka. Unkelos in Parshas Va’Eschanan defines it as ‘Zechusa’ – Merit in Aramaic. If the goal of all justice is really to find MERIT – then we can begin to tie everything together.

When we say Selichos, when we begin to pray for mercy before Rosh HaShana the very first thing we say is Lecha Hashem HaTzedaka - To you Hashem is the ability to find merit. This is the starting point of all of our requests.

But it really starts from us, for Hashem will only treat us in this way if we treat others in the same manner and this is where Parshas Shoftim comes in.

Why does the Passuk in the start of Parsha switch from singular to plural? We notice that the command to appoint judges and officers applies to the individual, but to the rest of the nation? V’Shaftu Es Ha’Am Mishpat Tzedek. To yourself appoint judges and officers, be very strict, as strict as you want - with yourself. “Shoftim V’Shotrim Titen Lecha.” But when you come to judging everyone else? That is the time to employ Tzedek, V’Shaftu Es Ha’Am Mishpat Tzedek. This explains the general repetition of the term throughout the Parsha as well. A Parsha defined by its qualities of judgment (as evident by its name) needs to have the goal of all justice repeated again and again.

So what is happening by Egla Arufa? The Challal, literally ‘the empty one’ - devoid of spirituality; found randomly murdered, a punishment from Hashem that he certainly had coming to him, who mysteriously cannot be traced to any specific locale – certainly this man has many factors leaning towards seeing him unfavorably.

(This is the meaning of Ba’Sadeh - THE field. What is THE field? The influence of Eisav. Why? He is called Ish Sadeh. This man who fell in the field, it seems that this man seems totally and fully secularized on the outside.) All in all it is very difficult to find merit to this man who died without any clues.

But how do we respond? We send ‘Ziknecha V’Shoftecha.’ And who are they? Rashi tells us that it the Sanhedrin, the highest court from Yerushalayim. Why do we need them, the biggest court we have, to come and investigate? Because Yehshaya HaNavi calls Yerushalayim the Ir Tzedek - the city of Tzedek. Only the biggest judges from the city of merit are able to deal meritoriously with such an estranged man.

Reb Tzadok HaKohen points out that this whole concept of Egla Arufa is teaching us a lesson in Arvus, responsibility for the Jewish people. The highest court from the city which David HaMelech calls Ir She’Chubra LaYachdav’ it’s the city that brings people together – it is they who have the ability to approach the Chalal who has fallen into the Sadeh and find merit, even there. They have the ability to look at this situation and think, maybe Hashem did something to this man to teach a lesson to me, or the Jewish people as a whole! And as such they ask forgiveness on behalf of the entire Jewish people.

And all of this comes down to the fact that we use this Parsha to enter into the month of Elul, the month of “U’Tzedaka Tihiyeh Lanu Ki” – the month that if we can find merit in others, Hashem will find merit in us.

In a world where I am constantly trying my very best to find merit in everyone around me I can make my relationships with those around grow, and through that boost my connection with Hashem. Hashem created all sorts of people around me and He really wants us to get along. It’s a difficult but rewarding task that is truly life-transforming, and it is totally crucial step into making the most out of the Teshuva process.

B’Ezras Hashem we should be Zoche to operate in the world in such a beautiful fashion. For when we begin to place merit on others, Hashem begins to place merit on us. If we can do this then there is no doubt that we will all live lives of fulfillment and happiness, moving closer to the Creator and ultimately the redemption!