Yom Kipur: Face to Face

The following is based on a conversation with HaRav Moshe Shapira Shlit’a. Please feel free to print this out and read it over Yom Kipur.

After forty days of preparation, after experiencing the fresh feelings of Elul, the anticipation as we moved towards and awe we felt on Rosh HaShanah, after praying and fasting and working on ourselves during Aseres Yimei Teshuva we’ve finally made it. We have arrived at Yom Kipur. A day that is called the Tachlis HaTeshuvah – the Apex of Returning. A moment on the calendar whose very essence is suffused with a force that returns all souls to the Divine.

The Passuk says, “Ki BaYom HaZeh YiChaper Aleichem L’Taher Eschem MiKol Chatoseichem” – For on this day He shall bring atonement upon you, to purify you of all of your sins. The Rambam (and this is found in earlier sources as well) learns from this verse that there is something intrinsic about this day that atones. There is an energy that is hardwired into this date - the tenth of Tishrei - that washes away sins. As he says himself, “V’Atzmo Shel Yom HaKipurim Michaper” – The essence of the day generates forgiveness.

This would be simple enough, but neither the Passuk, nor the Rambam stop there. “Ki BaYom HaZeh YiChaper Aleichem L’Taher Eschem MiKol Chatoseichem.” We already said what this means, but the Passuk throws in three last words: ‘Lifnei Hashem Tit’haru’, ‘In front Hashem shall you be purified.’ What is this addition? We were just told that there is an energy infused into the day, what is added by Lifnei Hashem Tit’haru?

Furthermore, the Rambam doesn’t simply say that V’Atzmo Shel Yom HaKipurim Michaper. It’s true that the day purifies, but it only does so LaShavim – to those who are doing Teshuvah. Once you are already in the zone, only then can Yom Kipur cleanse the soul. So what is it? Is it the day, or is it me?

Another question: Since the beginning of Chodesh Elul we end our Davening with L’David Hashem Ori V’Yishi. King David says that God is his light and salvation. Subsequently we realize that God is our light and salvation. Elul and Tishrei are a time of repentance and judgment. We’d then expect to add verses that deal with repentance to our prayers. But the problem is that ‘L’David’ seemingly makes no mention of Teshuvah. It speaks solely of Emunah and Bitachon – faith and trust in Hashem. “Hashem is my strength, whom shall I dread?” “Though a war will rise up against me, it is in Him that I shall trust.” “On a day of evil He shall protect me in His sanctum.” My fear and enemies would have consumed me, Lulei He’Emanti L’Ros B’Tuv Hashem, had I not believed that I would see the goodness of God.

Not one word about Teshuvah! What’s going on? If we are going to add Tehilim to our prayers, at least let’s make is appropriate! Let’s make it fit the season!

A third question. The Rambam, when detailing how to do Teshuva gives a Girsa, a base-text that serves as a model. This styling includes all the necessary components for a valid Teshuvah. Chatasi, Avisi, U’Pashati Lifanecha V’Asisi Kach V’Kach. God, I sinned on all sorts of levels; on purpose, by accident, due to a lack of self-education. I did x, y and z. I’m not happy about it. I wish I didn’t do it. I’m not going to do it again.

Our rough translation left out one word. Chatasi Avisi U’Pashati Lifanecha – I sinned an all sorts of levels in front of you. This is an odd addition. It’s seemingly not needed. The line would make perfect sense without it. And if that’s the case, then why include it? And in the non-obligatory additional paragraph in Shmona Esrei, we include this ‘Lifanecha’ – what does it add? Why does my Teshuvah need to include Lifanecha?

Furthermore, in the blessing in Shmona Esrei that is supposed to inspire is to do Teshuvah, we say V’Hachazireinu B’Teshuvah Sheleima L’Fanecha, Baruch Atah Hashem HaRotzeh B’Teshuvah. …And return us in a full repentance before You. Blessed are you Hashem who desires Teshuvah. Once again, the line would make perfect sense without the added ‘Lifanecha’. What is it coming to do?

And if we want to know what’s really going on with Lifanecha then we need a more exact translation of what the word means. While it is used as ‘In front of You’ or ‘Before You’, it literally means ‘Towards Your Face.’ Plugging this definition into everything that we asked, what is this obsession with God’s face as it relates to Teshuvah?

The Kotzker Rebbe once said that every sin carries with it a semblance of heresy and idol-worship. Why is this so? Because the only way that I could cognizantly reject the Divine Will would be if I didn’t believe in Reward and Punishment or if I conveniently forgot about the omnipresence of Hashem. Either way; doing a sin requires some form of denying the existence of God, because if I really believed that He was Mamesh there, if I knew that He was right next to me then of course I wouldn’t do it. Shivisi Hashem L’Negdi Tamid.

Based on this, the underlying power of Teshuvah would need to be a return to the awareness that God is an all-encompassing reality. He totally surrounds me. He is with me and watches me every second. He is standing right next to me and pumping me with life even in the moment that I go against His Will! Once we understand that a sin stems from ignoring God, we learn that rectifying that misgiving is not simply not doing it again, it’s not just fixing the bad trait, rather the essence of Teshuvah is primarily based on bringing HaKadosh Baruch Hu back into my life and staring Him face to Face.

Teshuvah doesn’t just mean admitting that I did something wrong. It’s not just saying Chatasi, Avisi U’Pashati. It’s not just fixing the problem by requesting V’HaChazireinu B’Teshuvah Sheleimah. That’s nice, but that’s not Teshuvah. Teshuvah is Chatasi, Avisi U’Pashati Lifanecha. It’s V’HaChazireinu B’Teshuvah Sheleimah Lifanecha! It’s only Teshuvah if it’s based on a return to an awareness of the Divine.

The Kedushah and Taharah attained via Teshuvah comes as a result of an encounter. It manifests itself on the heels of a connection. The realization of God as a real and meaningful part of my life opens up avenues of connection that were previously closed.

Now we understand why L’David is the perfect passage of Tehilim to add to our prayers. In order to fully tap in to a window in time that presents itself as an opportunity for Teshuvah we need a constant reminder of what Teshuvah is really all about. No series of verses says it better. Passuk after Passuk drive home the message: Hashem is real. He surrounds me and fills my life. When I’m with Him, it’ll all be okay. As the Passuk in ‘L’David’ says, ‘Es Panecha Avakesh’ - ‘I seek your Face.’ I seek to have that intimate connection with you. From the other side of the street you can still feel a connection with a person with whom you make eye-contact. Es Panecha Avakesh, a longing to attain a life infused with Shivisi Hashem L’Negdi Tamid is the basis of all Teshuvah.

Thus the Rambam makes perfect sense as well. There is a waterfall of Taharah coming into the world on the day of Yom Kipur. But if you are not amongst the Shavim, if you don’t turn around and get under the water then it can’t cleanse you.

A Parable: In the room in which I’m currently sitting there is Chinese folk music blaring. Why can’t I hear it? The radiowaves are there, I’m just not tuned into the proper station. So too on Yom Kipur. On this day an energy fills the world. The station to tune in to is called ‘Lifanecha’.

Lastly, the Pasuk that we started with now dances with clarity: “Ki BaYom HaZeh YiChaper Aleichem L’Taher Eschem MiKol Chatoseichem.” For on this day He shall bring atonement upon you, to purify you of all of your sins. ‘Lifnei Hashem Tit’haru’ In front Hashem shall you be purified. Or, perhaps more accurately, ‘Towards Hashem’s Face shall you be purified.’ Because if it’s not Lifnei Hashem then it can’t be Tit’haru.

This is Mamesh such a big job. This is an Avodas HaChayim, this is a job that will take us our whole lives. Time and time again we may catch ourselves and see how we’ve been caught off guard. This is the bottom line – what it all comes down to. Es Panecha Avakesh. Ah! Face-to-face with the Creator. This is Yom Kipur. Lifnei Hashem Tit’haru.

HaKadosh Baruch Hu should give us a Bracha that we should be able to tap into our inner wellsprings of motivation and inspiration. We should associate with the place within ourselves that is crying out – ES PANECHA AVAKESH! Auch a mindset, if we can be meritorious enough to carry it into the year, will no doubt bring us to a life of Simcha and Sheleimus, moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

Re'eh/Elul: There is no Middle of the Road

The following concepts are based on Reb Tzadok HaKohen, the Ohr G’Deliyahu and Rav Moshe Shapiro Shlit’a. Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos!

We are on the verge of entering the emotionally charged month of Elul. As we have been taught through the generations, the Torah portions that we are reading always match up to the events on the Jewish calendar. This is called ‘HaKriyah Meoreres Es HaZman’ – the Scripture is awakening the Occasion. This being said, we need to uncover the common denominator between this week’s Parsha of Re’eh and the upcoming days of Elul.

The Passuk in the beginning of the Parsha says as follows: “Re’eh Anochi Nosein Lifneichem Bracha U’Klala” – Behold, for today I set before you (the possibility of either) Blessing or Curse. “Es HaBracha Asher Tishmi’u El HaMitzvos” – The Blessings will come as a result of adhering to the Commandments. “V’HaKlala Im Lo Tishmi’u” – And the curse which will descend upon you by not listening to them.

Says the Sforno, something much bigger than an ultimatum is being set down here. We already know that we get reward for doing the right thing and punishments in the opposite situation, so that cannot be the extent of these verses. Rather, the Chiddush, the new idea, the new concept that is being laid before us is that there is no middle path. It’s either Blessings for the Mitzvos or Curses because of Aveiros: Your Call.

But how can this possibly be? No middle-of-the-road? There are many aspects of my life that are not governed by the strict letter of the law. There are areas of my day-to-day that are not part of the Six-Thirteen! So how can it be that my whole life only has two paths with no intermediate option?

Says the Chovos HaLevavos; my carrying out of a Mitzvah is an expression that I am in tune with Ratzon Hashem. It is a physical statement that declares that I am HaKadosh Baruch Hu’s emissary in the world. I’m here to carry out His Will. The same applies when I refrain from any transgression. This being said, every aspect of my life – no matter how mundane – has the possibility of becoming either a Mitzvah or an Aveirah. There is no longer a middle path. From my morning cup of coffee to the brands of clothing that I wear; if I’m doing it for Hashem then it’s a Mitzvah as real as Honoring One’s Parents or shaking the Lulav. And it goes without saying that the opposite holds just the same.

Let’s momentarily leave these thoughts on the backburner and take an Elul-related detour…

The Kabalistic tradition reveals to us that there are several factors that create the ‘personality’ of every month. The Sefer Yetzirah (attributed to Avraham Avinu) breaks up the letters of the Alef-Beis, human capabilities (walking, digestion, sight etc…) among other factors to correspond to each of the months. (Addressing them all is beyond the current scope of this essay) It’s by reaching the depth of each of the components and how they relate to one another that we will be able to understand the full scope of the month’s significance.

Says the Sefer Yetzirah, this month’s letter is Yud (י) and the human capability of the month is Making/Doing/Creating. At first this seems very random, so let’s try to make some sense of it.

Chazal explain that Yud is a lofty and exalted letter. The Ba’al Shem Tov taught that it represents God’s desire to bestow of His essence. It’s the letter that epitomizes Ratzon Hashem. Rashi in the beginning of the Torah hints to us that Yud is the letter of Chochmah – Wisdom. Because the prefix of Yud in a word makes the word future-tense, Yud comes to manifest that which only exists in thought. The Gemara in Brachos tells us that the World to Come was created with a Yud. The World to Come is - exactly as its name implies – a world of potential.  This is really a reference to the fact that Yud, parallels the Kabalistic Sfira (Divine Emenation) of that name – Chochmah – which is the first and highest of the series of Sfiros. Therefore Yud really is a concentration of God’s all-encompassing Wisdom.

But this leads us to an issue. For if Yud is about Widsom, if it literally hangs above all of the other letters, then what in the world is its connection to the other theme of the month - Ma’aseh – Making? Practical action is so down to earth! Surely it would be more appropriate if the month’s human capability was meditation or contemplation; something better suited for the Chochmah of Yud!

Another question about Ma’aseh:

The Vilna Gaon, otherwise known as the Gra, in his commentary to the Sefer Yetzirah briefly explains why this month is historically connected to ‘making’. It was on the first day of Elul that Moshe Rabbeinu ascended the mountain to receive the Luchos Shniyos (the Second Tablets) forty days after the first ones were destroyed. Therefore the month itself is kicked-off surrounding the theme of Luchos. The Passuk says about the Luchos “V’HaLuchos Ma’aseh Elokim Heimah” – ‘And the Tablets were God’s making.’ So we see a clear connection between Ma’aseh and Elul.

But there is one massive problem with the Gra’s explanation. That Passuk - “V’HaLuchos Ma’aseh Elokim Heimah” – has nothing to do with Moshe’s ascent on the first of Elul to receive the second tablets. Why? Because the biblical statement describing the Tablets as the work of God was said about the first Tablets - not the second ones! That verse is connected to when the first Tablet’s were supposed to be received four months ago in Sivan. It is not an Elul-related verse. So then what is the connection between Ma’aseh and Elul?

Well, what does the Torah mean when we are told that the Luchos Rishonos were Ma’aseh Elokim? We are taught that Hashem wrote His very Essence into the Torah. The Gemara in Messeches Shabbos reveals that the Torah HaKedoshah is God’s Soul in written form, so to speak.

Therefore, if the Torah is totally Godly, then the vessel onto which it is received needs to be Godly as well – otherwise there is an obvious incompatibility. Thus the Luchos need to be Ma’aseh Elokim in order to receive the Godly letters of Torah that are to be written upon them.

When Moshe smashed the first Tablets we lost that Divine Vessel. But God, after heading to Moshe’s prayers said Psal Lcha Shnei Luchos KaRishonim – Engrave for yourself two new Tablets like the first ones. God was empowering to Moshe to come up with man-made Tablets that reach the level of Ma’aseh Elokim.

The Torah, as it is, is a series of verses that transform into lengthy, fluid concepts. Because of the fact that the Torah is made up of words, I have the ability to speak out Torah concepts. On the other hand, if I take a cowhide and leave it as it is, it’s still not a Torah. It’s a piece of leather. But the moment I take those words of Torah and inscribe them on the parchment that piece of cowhide gets elevated to the holiness of the Torah itself! Amazing! It’s really a profound concept that we have the ability to take mundane parchment and infuse it with God’s innermost Will. Through this we lift it up to indescribable levels of holiness.

On a much bigger scale this is what happened when Moshe Rabbeinu went up on the first day of Elul. He was beginning the new process of being able to elevate that which is man-made into the realm of the Divine. Psal Lcha Shnei Luchos KaRishonim – You can make Luchos that hit the standard of Ma’aseh Elokim.

Therefore the Gra’s explanation makes perfect sense. The entire ascent of Moshe Rabbeinu on Rosh Chodesh Elul was only to craft a man-made Ma’aseh that would be able to reach the levels of Godly Creation. Thus the Second Luchos that we begin Elul with are specifically there to bring us to V’HaLuchos Ma’aseh Elokim Heimah. Elul is where the mundane can transcend into and become the Divine.

This now explains why we learn about Re’eh as we enter Elul. As we mentioned in the very beginning, the first verses of the Parsha - “Re’eh Anochi Nosein Lifneichem Bracha U’Klala, Es HaBracha Asher Tishmi’u El HaMitzvos, V’HaKlala Im Lo Tishmi’u” teach us that there is no middle ground. Nothing is plain. Nothing just is. Every mundane facet of my life, everything that seems to be as physical and coarse as cowhide literally has the potential to be elevated to the status of a Torah. If I drink it for the right reasons then my morning coffee is as holy as any other Mitzvah in the Torah. In Elul I’m Mamesh raising up my whole life. I’m turning my life into Ma’aseh Elokim.

This is why the letter of the month is the lofty Yud and with no contradiction it is the month of commonplace Ma’aseh. In Elul we are taking my ordinary mundane Ma’aseh, the simple things, and we attach them to the Yud, the letter of Chochmah, of Hashem’s innermost Wisdom. Elul is where the mundane can transcend into the Divine.

There is an amazing empowerment entering into the world if we are just ready to be aware of it and let it in. HaKadosh Baruch Hu is giving us a year-end event, a rare opportunity to step up everything that we’ve gotten accustomed to until now. There is no longer a middle path. Every last detail, every nook and cranny – everything is yours to be elevated. There is so much inspiration and motivation to be taken from the fact that our seemingly little, dull, and commonplace actions down here can create such monumental shockwaves in loftier, spiritual realms than we can see.

The practical application starts with simple awareness. If we try more and more to remember the fact that there is no middle path – everything either adds or detracts – then it is obvious that we will see an immediate impact on our decision making and on our Avodas Hashem as a whole.

HaKadosh Baruch Hu should bless us with the consciousness and alacrity to continually live through such a lofty and supremely refined perspective that Elul is making available to us. If we can tap into this dynamic there is no doubt that we will live lives of Simcha and Shleimus, moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

Pinchas: Something Interesting About an Elephant

The following concepts were gleaned from the Sfas Emes, and conversations with HaRav Moshe Shapira Shlit’a and Rav Amos Luban Shlit’a. Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos!

At the end of last weeks Parsha we are told of how the debauched and morally denigrated women of Moav were sent into the Jewish camp to ignite the lusts of Am Yisrael. Tragically, they succeeded. The situation escalated to the point that Zimri, a man of esteemed stature as well as a spiritual giant beyond our comprehension, crudely and publicly gave in to his desires with a woman by the name of Cuzbi. It is on this appalling and heart-breaking event that the Passuk says, “V’Heima Bochim” – And the nation was weeping.

One man, Pinchas, didn’t just weep. He didn’t keep his anguish and outrage to himself. Romach B’Yado – spear in hand, he got up and decided to do something concrete about the situation. He literally drove the message home by raining on their promiscuous parade with a fatally penetrating stab of his spear. The imagery was crude but the message was clear: Compromises in Kedusha have no place amongst the Mamleches Kohanim.

Hashem commands Moshe to inform Pinchas his reward. “Hinini Nosein Lo Brisi Shalom” ‘See that I have given him My covenant of peace. He is to become a Kohein; a Priest. This is immensely unique being as at this point in history the priesthood was strictly familial. Therefore, to be rewarded entry into the Kehunah is a gift of radical proportions.

The question we need to ask ourselves is how does the reward fit the deed? We believe that HaKadosh Baruch Hu deals with the world in a system of Midah K’Neged Midah, meaning that every reaction from below stimulates the perfectly befitting response from Above. The reactions that Hashem grants our actions are literally tailor-made each and every time. What about Pinchas’ intense zeal and passion warranted specifically his receiving of the Kehunah?

Our answer, interestingly enough, begins with a Gemara in Perek HaRo’eh about an elephant. The Gemara there goes on at great length interpreting all sorts of different omens that one may see in a dream. As it would seem, there are many levels to the interpretations to these words of Chazal, and a universe’s worth of their depth belong to realm of the secrets of the Torah. That being said we can attempt to uncover some of their beauty.

“HaRoeh Pil BaChalom”, He who sees an elephant in his dream, “Pla’os Na’asu Lo”, Wonders shall be done for him. “V’HaRo’eh Pilim BaChalom”, and he who sees many elephants in his dream, “Pilei Pla’os Na’asu Lo”, wonders of wonders shall be performed for him.

The most surface-level connection between elephants and wondrous occurrences is strictly phonetic: Pil, the word for elephant sounds and awful lot like Pele, the word for a wonder.

But Chazal are not that shallow. They are by no means interested in wordplay. The fact that Pil sounds like Pele does not reveal to me any particular significance or depth. So we need to find something more.

The names that Torah grants to the innumerous creations in the world as a whole are not merely titles that sound nice. Rather, the names that Hashem gives are a matter crucial importance. The Hebrew name of any given object is a reflection of the truest nature of its essence. It derives its identity from its name. If its title were to be anything else then it would take on a different physical manifestation perforce. Therefore, we are required to say that the elephant is intrinsically wondrous. It is due to the Pele-oriented nature of the elephant that its name becomes Pil. The question then becomes: how?

At least once per day, each person in Am Yisrael makes the Bracha of Asher Yatzar – the blessing that thanks God for the amazing dynamics of the human body, and its total dependence on Hashem. That Bracha ends “U’Mafli La’asos” - Hashem is wondrous in His doings.  Says the Rama, what is Nifla, wonderful, about the body? When we say Mafli La’asos, the intention is the wondrous fact that God connects to seeming opposites together. Spirituality and physicality, spirit and flesh, body and soul coexist and even compliment one another. This is the definition of Pele that strikingly profound miracle that Guf and Neshama can live together in one cohesive unit. This is Pele.

The elephant is unique, obviously, for the size of its nose. No other animal even comes close. And as we know, the elephant uses its nose like we use our hands. It feels around and picks things up with it. However, the interesting thing about the nose within the worldview of Chazal is that it is the most spiritual of all of the body parts. It is the sense of smell that was not blemished in the sin of the tree of knowledge. Says the Gemara, when one smells something it is soul that enjoys the scent, not the body. The end of Shabbos comes with the loss of the amplified double-soul, a source of great distress that can only be overcome by smelling sweet spices. The Navi tells us that Mashiach will be able to smell who has the proper type of relationship with Hashem. In short, the nose is a big deal. And the elephant displays it in a dramatic way. This is clearly then must be a symbol of tremendous spirituality. But amazingly it uses its wellspring of spiritual intuitiveness as a hand! There is a striking convergence of spirituality and physicality in how the elephant implements its uniquely metaphysical sense of smell in a totally down-to-earth practical usage.

And on a bigger level, the elephant – as any zoo keeper will tell you – is among the smartest animals in the zoo. There is well-recorded data that proves that elephants understand concepts like self-recognition, math and tool making in a way that puts them far ahead of the competition. Not only that, but there is a very special emotional sensitivity to the elephant as well. There is a strong’s concept of family which extends into the unique anomaly of their mourning, burial and periodical visitation their dead – a practice only conducted by elephants.

And all of this in such a tremendous body. Plain and simple – when it comes to land-walking animals, nothing comes close to the elephant. This requires no explanation. It’s a tremendous amount of sheer power and mass.

This ironic connection between weight and smarts is the very point that we were hitting at in our definition of Pele. The elephant uniquely embodies the fantastic, otherworldly connection between the spiritual and physical. The elephant is a Pil because it is a Pele.

This is all very nice – but what in the world does this have to do with Pinchas? The answer is that the Gemara in HaRo’eh, in the line before the one we just discussed says an amazing thing. “HaRo’eh Pinchas Ba’Chalom; Pla’os Na’asu Lo” He who sees Pinchas in his dream wonders shall be performed for him!

The meaning being that whatever the concept of Pele that we just developed is – it intrinsically applies to Pinchas as well. Let’s begin to tie things together.

Like we mentioned, during the moments that Cuzbi and Zimri were together the entire nation as a whole was shaken. There was a spiritual awakening among the people. They felt that this whole scene was wrong. But they didn’t concretize it. They didn’t bring it home.

Pinchas did. Pinchas, B’Derech Pele took this mass spiritual feeling and brought it down to earth. He made it real. He forged the connection between the nations inspiration and practical application. And because of this – HaRo’eh Pinchas Ba’Chalom; Pla’os Na’asu Lo!

This also explains why his reward was the entrance into the Kehunah. The entire role of the Priest within Judaism is to serve as the connection, the conduit between the people and God. Their extraction of holiness from animal sacrifice is the idealistic implementation of Pele. They are the hooking point between heaven and earth.

Chazal tell us that Eliyahu HaNavi is a future manifestation of Pinchas. They are intrinsically one soul with more than one historical expression. We are amazed by the soul’s presence in the body. That’s very novel for us. But, as the Navi explains, Eliyahu does one better – he takes his body and injects it into the heavenly realms of spirituality. Wonder of wonders. He, as we are told throughout Shas comes up and down between heaven and earth relaying messages, keeping that macrocosmic Pele-connection of heaven and earth intact.

Finally, on the most global scale, this is the depth of Brisi Shalom – Hashem’s Covenant of Peace that is promised to Pinchas. The word Shalom, peace, comes from Shaleim which means whole. Every object in this world has a specific role to play in the Divine Masterplan; we call this its Tafkid. The problem is that all too often pinpointing that spiritual essence in ourselves and the world around us is a delicate, nuanced and esoteric task. The world comes to Shalom when its multifarious details all become Shaleim, when they all make that special connection between their physical reality and spiritual purpose. The Bris Shalom is the promise to be a part of the forging of that connection. It is Avodas HaPele, the work ‘spearheaded’ by Pinchas that will manifest that endgoal.

Lo BaShamayim Hi – these concepts are esoteric but attainable. There is a spiritual reality, a wellspring of enthusiasm present in every Jew. There is a part of me that sometimes I feel (and sometimes I don’t) that wants so badly to do the right thing. In my essence, I yearn to be the unique Pinchas-like figure who stands up and makes a difference. That inspiration drives me, it pushes me, but it doesn’t pull the trigger for me, it doesn’t make it real. I need to make it real. I need to make that connection. I need to tap into my own personal Avodas HaPele, to take those big, shiny, hopeful dreams and aspirations of mine and turn them into something amazing.

HaKadosh Baruch Hu should give us the inspiration to constantly bring our potential into fruition. He should bless us to be in the proper headspace so that we can have the inner strength to make the micro and macrocosmic connection between body and soul. To forge that relationship of Pele in all of its levels; in the way that it pertains to me, the elements of the world around me and heaven and earth on the whole. 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!

Chukas: One Step Ahead of Death

The following is based in part on concepts gleaned from the teaching of Rav Moshe Shapiro Shlit’a. Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos!

The start of this week’s Parsha deals with the abstract concepts of Parah Adumah - a fully red cow that is totally burned and whose ashes are used as part of the process which overcomes Tumas Meis - a spiritual impurity contracted via contact with the dead.

The Passuk says as follows “Zos Chukas HaTorah” ‘This is the law, or more accurately, the transcendental precept of the Torah’. The Torah then goes on to describe the very detailed and elaborate procedure of the Parah Adumah.

There are two questions that we need to ask: First, the word Chukas comes from Chok which is a different type of commandment than we usually find. Most Mitzvos fall under the category of Mishpatim, these are laws that we understand, the type that make logical sense to us. Don’t steal. Don’t kill. But Para Adumah is a Chok, the type of commandment which supersedes logic and goes beyond reason. The human mind is incapable of fully determining how in this case A causes B. It goes beyond reason and sense to explain how the ashes of the Parah Adumah overpower the control of Tumas Meis. So then why is it that the solution to, the resolution of, the tool by which Tumas Meis is overcome have to be specifically through a Chok?

Secondly, The Passuk’s terminology is famously ambiguous. We are here to talk about the Parah Adumah. Therefore it would be logical for the verse to state, “Zos Chukas HaParah” ‘This is the super-rational law of the cow.’ But it doesn’t. It instead says, “Zos Chukas HaTorah.” This is the meta-logical law of the (whole) Torah. How is this at all plausible to say? We are talking about the very specific nature of the Parah Adumah, and yet we are referring to it as the Torah itself!

To answer why HaKadosh Baruch Hu defines the Parah Adumah as the Torah, we need to locate the point upon which the fundamental status of the Torah crosses paths with the truest nature of Parah Adumah. And in order to do so we need to analyze each side by itself.

The process of undergoing the purity brought about via Parah Adumah is a Me’ein, a small taste, a mini experience of Techiyas HaMeisim - the resurrection of the dead.

How is this so? Misah, death, by all logical standards, is a force that cannot be contended against. Everything in this world that is alive is subject to death. Death is an eventually insurmountable energy that forces itself upon all things that live.

Techiyas HaMeisim is the only way to overcome Misah. Anyone or anything which is taken hold by death’s inevitable grip, stays in that status until Techiyas HaMeisim will extract it from that grasp.

Tumas Meis, the impurity generated by death’s presence is the same. All impurities are resolved by a combination of immersion in ritual waters and time. The regular levels of Tumah (impurity) are subject to negation at the hands of standard procedures. On the other hand, Tumas Meis’s clench on a person resembles that of its source in death itself. Just like Misa is an energy that cannot be terminated by normal means, so too Tumas Meis cannot be terminated by normal means. And therefore just as it is only Techiyas HaMeisim that overcomes Misah, it must be that something intrinsically like it will overcome Tumas Meis.

But the question is, how is Parah Adumah like Techiyas HaMeisim? For this we need to delve into the next level of the questions we asked: Why is the Parah Adumah addressed as the whole Torah, and what does the Torah HaKedosha have to do with Techiyas HaMeisim?

The Gemara in Sanhedrin, in Perek Cheilek talks about B’Arichus (goes on for great length) how he who doesn’t believe that Techiyas HaMeisim is rooted in the Torah has no portion in the World to Come. The discussion there goes on and on offering scriptural references to the Resurrection.

This is truly unique. As we know, there are thirteen Ikarei Emunah - Principles of Faith - that are requisites of every Jew to believe in. (For example – Existence of God [Principle #1], Reward and Punishment [#11], the Coming of the Messiah [#12].) All of these Ikarim are fundamental concepts that we need to approach Judaism correctly. But it is not required that one believe that there are scriptural sources for them. There is no Passuk that obligates faith in the fact that it is only fitting to serve Hashem and no other imaginary deity [#5]. And yet we see that simple belief in Techiyas HaMeisim is not enough. Comes the Gemara and says that the belief must be that there is a reality of Techiyas HaMeisim, and it is in the Torah. Why does this have to be the case?

Like we mentioned before, death is an energy to which no living thing is impervious. It will bare down on everything. Therefore, how can one eventually overcome death? It must be through something that is an exception to the rule. It must be via a connection to something not subject to death.

A seed rots. Rotting is a type of death. It is not a total loss of life, but there is decay nonetheless. But it is specifically through this that something bigger and more potent and alive comes about. If it were not for the rotting of the seed then there would be no eventual tree.

Eitz Chayim Hi LaMachazikim Ba - the Torah is a Tree of Life. It is not subject to the force we call death. The seed microcosmically, and the Torah macrocosmically are beyond decay.

How is it that the Torah is beyond death? The mystical sources tell us that HaKadosh Baruch Hu used the Torah to create the world. If the Torah was used to create the world that means that by its very nature it is beyond the world, it precedes it. The Torah is part of a different reality than this world. Death, as we learn in Bereishis was a direct result of the sin by the tree of knowledge. Death was not part of the original plan. It is a creation from within this level existence. But, if a connection can be made to something that is relevant to an existence above and beyond this world then death can be avoided.

It is for this reason that we say in our prayers about the Torah, “V’Chayei Olam Nata B’Socheinu” And you planted within us eternal life. By giving us the Torah, we are given a peek into a universe beyond the reality of death.

If the only connection we have to the surpassing of death comes from the Eitz Chayim, then if one doesn’t believe that Techiyas HaMeisim is rooted in the Torah he inherently doesn’t believe in the essential go-power that makes Techiyas HaMeisim work! Take the Torah away as the basis of belief in Techiyas HaMeisim and you are left with no floor for belief in Techiyas HaMeisim to stand on at all!

And which parts of the Torah are least subject to this world? The ones that remain outside of human intellect – the Chukim. It is specifically the Chok which is most outside of this world, and thereby most connected to a reality beyond death.

This is how we can understand the whole subject of Parah Adumah. “Zos Chukas HaTorah” ‘This is the transcendental precept of the Torah.’ The part of the process of Parah Adumah that overcomes Tumas Meis has very little to do with the fact that it’s a red cow and everything to do with the fact that it is a Chok of the Torah. Relating the Parah Adumah to the nature of the Torah as a whole, and more specifically through the element of Chok gives it the Techiyas HaMeisim energy that it needs to overcome Tumas Meis.

The inspiration to be take from these concept is easily taken. When I am Osek the Torah HaKedosha, when I involve myself in God’s will, when I connect my being to the Divine Masterplan, I attach myself to life in the purest, most untaintable form. When I become adjoined to Ratzon Hashem I’m stepping outside a universe which is tainted with death-relevancy and I enter a space that if fully, vibrantly alive. ”V’Atem HaDveikim Ba’Hashem – Chayim Kulchem HaYom!” ‘And you - those who are connecting to Hashem - right now, in this moment of bonding - you all are fully alive.”

HaKadosh Baruch Hu should give us the inspiration to live like this. To be in this world and simultaneously be connected to a reality that is above it. If we can do this – if we can live in the greater context of Avodas Hashem - there is no doubt that we will live lives of Shleimus and Simcha moving closer to the Chei HaOlamim (Hashem, the lifeline of the universe) and eventually the Geulah Sheleimah!