Yom Kipur (3): The Pre-Natal Oath

Yom Kippur commences with the powerful recital of Kol Nidrei. The Chazan is surrounded by the Sifrei Torah and the haunting hymn ushers in the most elevated day of the year.

Although the tune is no doubt almost spooky in its impact and the ring of Torah scrolls raise the atmosphere ever higher we still need to consider the content of the text itself: A highly technical legal statement that nullifies the vows of a year past. How is this at all relevant, and why all the drama? Why take out all of the Sifrei Torah? As we spiritually, mentally and physically enter into the day of atonement, how is Kol Nidrei at all appropriate?

The answer, explains R' Avraham Schorr shlit"a, is that Kol Nidrei comes to ask forgiveness on the one promise, the singular meta-guarantee that hovers ominously over our whole lives. Let's explain.

R' Avraham Schorr Shlit"a, the
author of HaLekach V'HaLibuv

The Gemara (Nida 30) explains that when a fetus is in the womb he is taught the whole Torah and then compelled to take a vow:" I will be a Tzadik. I will do no wrong. With all of my might I will do only that which is straight in the eyes of Hashem." But a statement alone is not enough. A Neder or Shevua need some component of severity, like invoking Hashem's name. Another one of these ways is called Nekitas Chefetz, grabbing a holy object like a Torah. Grabbing hold of the Sefer as the vow is made says that just as the Torah shall never be switched or changed; so too this promise is everlasting. The baby grabs on to all of the Torah it has learned. Kol HaTorah Kulah. That is the Nekitas Chefetz in the womb

The implications of this promise span the length of our time on earth. For each Aveira committed is not only a mistake by itself, but it is also a breach of the vow. That prenatal promise is meant to define us. It is designed to give us purpose and direction. When we stray from the path we corrupt a factor that is central to the fabric of our very being.

And thus Teshuva must address the all-important Shevua of righteousness. It is for this reason that Kol Nidrei serves as the introduction to Yom Kippur. Just as the oath of upstanding behavior precedes life; a pardon on that oath must come before a day that reflects and atones for the actions of that life.

Yom Kipur (2): Living Through Rebellion

These days of forgiveness center in no small part around the י"ג מידות הרחמים, the Thirteen attributes of faith. Tapping into the meta-energy of these Midos draws down a level of forgiveness beyond that which we deserve.

One of those Midos is עובר על פשע, Hashem passes over sin. What does it mean to pass over wrong-doing? Would it not simply be better to erase the sin altogether?

As we know, Hashem is pumping life-force into creation at every moment. The universe is not on autopilot. It does not exist in this second just because it did a second ago. Rather, המחדש בכל יום תמיד, Hashem is constantly willing and re-willing all of creation to continue to be. The flow of Shefa, of life force, is renewed constantly. Therefore the giving of life to any given creature is a conscious Divine decision and not a matter of course.

R' Moshe Cordovero famously writes in Tomer Devorah that when we contemplate this idea it forces us to well up with intense gratitude to Hashem. Why? Because even in the very moments that we do Aveiros and transgress Hashem's Ratzon, He still continues to give us life. Hashem wills us to be and allows our existence even as we rebel.

The Gra explains that this is the meaning of עובר על פשע. Hashem passes over, or jumbles the word פשע and allows it to be שפע - life force. Even as we sin, He gives us life.

When we meditated on the tremendous amount of mercy and love that Hashem has for us it is only natural that it should inspire within us to come close to Him in return.

Yom Kippur (1): Trading in our Sins

During these days we insert into our Tefilos a Perek of Tehilim that concludes as follows:

והוא יפדה את ישראל מכל עונותיו

And He shall Redeem the Yidden from all of their sins.

What does it mean to be redeemed of our sins?

The Aveiros that a Jew may ח"ו do are not intrinsically attached to his soul. They are not really connected to his  essence. This is why he can disconnect from them. Just like one can transfer the Kedushah from fruits from  Shmitah onto money - a process called Pidyon - so to Hashem can take the Aveiros that are on Am Yisrael's  Cheshbon and move them onto the world. The word Pidyon means to redeem. Where do we see that a Yid's  Aveirah can be done away with through Pidyon? והוא יפדה את ישראל מכל עונותיו. Just like the sanctity in the  fruit is not intrinsic and can therefore be transferred onto something else, so too הוא יפדה את ישראל מכל עונותיו.

This is the meaning on the Gemara (Yevamos 63a) that states that the tragic events that befall random parts of  the word are really on account of the Jews.

The opposite is true as well. A Jew is naturally good. The Mitzvos that he does are really a part of him and he  could not separate from them if he wanted. (See תשובות מהר"ם אלשקר סימן קא where he states in the name of  R' Hai Gaon that one cannot sell a Mitzvah that he did.)

This is why when it comes to doing the right thing a Jew is called a בר מצוה, a son of Mitzvah doing. On the other  hand one who may sin is called a בעל עבירה, an owner of sin. A son is a relationship that cannot be broken, but  just like an object can be relinquished, so too one can separate from his sins. Owner vs. Son.

A third reality is also important to know: Just as it is true that a Jew is intrinsically good and thus his Aveiros  can be placed elsewhere, so too because the Goyim do not have this level of innate holiness they can have this  Pidyon done on their good deeds.

This is one reason for Galus. The holy nature of the Jewish soul serves as a sponge to absorb the Zechuyos of the  Goyim. Wow.

הוא יפדה את ישראל מכל עונותיו

(עיין צדקת הצדיק עה)

Rosh HaShana (5): Moving to the Sound of the Trumpets

We mentioned in a previous post that the being as the Shofar works by blowing through it, its use represents the returning of the first breath - the one that gave man life - back to Hashem. This means that I am giving over my essential being to Him.

This could be the reason why trumpets were sounded when the Jews would move camp in the desert. The Psukim in Parshas Masei are curious. Over and over again the term על פי ה' יחנו ועל פי ה' יסעו - All of the Jews' travels were directly according to the word of G-d. The journeys were interesting in that some were very short, for just a few days; yet sometimes Bnei Yisrael would set up camp and remain there for years.

This is why the Shofar/trumpet was blown to signify that it was time to move. And this is the meaning of the repetitious aforementioned phrase. The Shofar is the total nullification of will before the Divine. I don't move unless You say so. My life is Yours.

It is this mindset that truly enables us to make G-d into our King.

Nitzavim (1): Standing Tall

אתם ניצבים היום

You are standing here today...

ניצבים doesn't just imply standing; the word עומדים connotes that just fine. Elsewhere in Chumash Rashi translates נצבים by saying that implies בקומה זקופה - with an upright posture. While עומדים means standing, נצבים means to stand with purpose and pride.

The Seforim HaKedoshim are filled with the idea that הקריאה מעוררת את הזמן- The scripture inspires the Season. This means that what we are reading in the Torah on a given week is based on a profound correlation to the goings-on of the Jewish calendar. Thus, the idea of נצבים must be connected to the upcoming holiday. This idea is even further pronounced by the fact that Chazal say that when the Torah uses the word היום "today" without specifying a date, it is a reference to Rosh HaShana.

During the three weeks we go deeper and deeper into a space of mourning. We sink lower as the process continues until we are actually sitting on the floor on Tisha B'Av. This physical proximity to the floor is a symbol of how there is nowhere farther to fall. נפלה לא תוסיף קום בתולת ישראל - You have fallen.

But following Tisha B'Av are the Shiva D'Nechemta: seven weeks where the content of the Haftarah revolves around Geulah and reacceptance. It is meant to lift us out of the despair and return to us a sense of well being and security. The mourning is over, now it's time to rise up.

The seven weeks conclude on the Shabbos of Parshas Nitzavim. It logically follows that if the three weeks lower us down, then the Shiva D'Nechemta culminates with אתם נצבים - You are standing בקומה זקופה totally upright, the apex of posture. And with this we arrive at היום, we come standing tall to Rosh HaShana.

כי קדוש היום לאדנינו ואל תעצבו כי חדות יהוה היא מעזכם - Rosh HaShana is a serious day as it is counted as one of the Aseres Yimei Teshuva. But it is also a day where we are proud to be in the nation of the King of Kngs. We are a part of His Royal and Majestic Grandeur. Let this inspire us for a bigger and better Rosh HaShana.

Based in part on a Shiur by Rav Sitorsky

Rosh HaShana (4): Have Mercy

The Midrash teaches us that the Shofar has the ability to change over the Midas HaDin to Midas HaRachamim - to create a cosmic shift from strict judgement to a mode of compassion. The question is: how and why is this so?

The Avnei Nezer in his Naos HaDesheh explains as follows:

The Ohel of the Avnei Nezer and his
son the Shem MiShmuel

Our Neshama comes from the highest of spiritual planes. The soul is a Chelek Eloka MiMaal, a Divine Spark. A trace of the Creator lingers within us. The transition into this world is long and hard. One setback that the soul suffers from is going highly unnoticed. It is very hard for a person to identify himself as his soul being housed in a body as opposed to a body that may or may not theoretically contain a spirit somewhere deep down inside.

When a person sins, he floods his being with impurity. At that moment he takes his lofty Neshama and drags it through his lustful escapades - even if he doesn't feel the protest and pain of his soul.  The Chasidim bring a parable to one who is unknowingly taking the king's head and pressing it into a puddle of mud. Oh, the pain and anguish he would experience if he was only made aware of what was going on!

We have been explaining (here and here) that Teshuva must begin with Charatah - remorse. When I know the ramifications of my actions - that my inner G-dly light is being suppressed and tortured - I begin to have Rachmanus, mercy on myself. When I begin to identify and thereby empathize with the soul I have the ability to channel that mercy into a slingshot for growth and Teshuva.

The sound of the Shofar is described in the Gemara as Genuchei Ganach and Yelulei Yalil: crying and wailing.  Chazal say, מאן דנפך מתוכו נפך - one who breathes does so from within himself. This is a reference to how G-d brought Adam to life by "breathing" into him. It follows that the life-force that powers man comes from the deepest Divine space... "From within Himself."

The Shofar is blown by returning that breath outward. The Genuchei Ganach and Yelulei Yalil that it emits exemplifies the re-identification with the soul and the powerful yearning to rise from the fall that such an awareness engenders. The cry of the Shofar touches the Chelek Eloka MaMaal inside and thereby inspires us to sprout forth.

Hashem should help us take advantage of this remarkable call.

Rosh HaShana (3): Dead Man Walking and Life After Death

As we know, on Rosh HaShana two books are opened: the Book of Life and the Book of Death. We understand plainly that this is a reference to a physical mortality; life and death in the biological sense of the terms. But Rav Dessler explained that while it is true that who will remain on this earth and who will end up under it are decrees established on Rosh HaShana, there is another judgement; this one exclusively for the living. There is a Book of Death for those who continue to breath as well. Let's explain.

Chazal famously teach us that Tzadikim are called alive even when dead, and Reshaim are called dead even as they live. Why is this so? The Pasuk says, ואתם הבקים בה' אלוקיכם חיים כולכם היום, And those of you cling to G-d are fully alive today. Being alive doesn't just mean breathing and having a pulse. Just as an apple disconnected from the tree can survive a while but in truth is slowly rotting; so too a person disconnected from the Source, who doesn't attach himself to Hashem may seem alive, but is really a dead man walking. (יעקב אבינו, who personifies Dveikus - as his face appears on the Divine Throne - is explicitly called לא מת, eternally alive.) The wicked are called dead when they are alive because the lives that they lead are devoid of any true content.

On this level, Rosh HaShana also serves as the Day of Judgement as to what type of lives we will live this upcoming year: lives of life, or lives of spiritual death.

With this is mind, Rav Dessler offers a novel interpretation as to why the righteous are called living even in death: Even the devout sometimes fail. The true seekers also fall stray of their goal from time to time. They too sometimes are "dead" in the spiritual sense of the word. They give in, and for a brief instant their life is one that misses the point. But as we learned in a previous post, the goal is to be sensitive to our shortcomings and constantly yearn to rectify them and grow forth. Even when the Tzadik falls and is considered "dead", his internal passion is never extinguished and his Dveikus never falters and thus he is still very much alive. "Tzadikim are called alive, even in death."

When we slip up it's so easy to have despair and feel down. A thought may cross the mind, "See? really I'm lowly, what business does Hashem want with me?" But the truth is that those times are test to seeif we will persevere and bounce back. Let's internalize this powerful lesson and always keep our desire for connection alive, even when our actions may falter. For it is this inner strength that created true success in Avodas Hashem.

Rosh HaShana (2): Don't Look Away

One of the many ways that we praise Hashem in the Davening of Rosh HaShana is by saying that He is הסובל, ומעלים עין מסוררים. He puts up and hides His eyes from rebels.

The word סובל is difficult exactly to define. It means patient and able to absorb abuse. I'm aware of the abuse, it bothers me, yet I can move on. However, if this is true then the continuation of the positive description of HaKadosh Baruch Hu is a contradiction. ומעלים עין מסוררים means that He doesn't look. He hides His eyes. Hiding one's eyes is a mechanism employed to become shielded from abuse; to remain oblivious of it. "I don't even want to know about it". Once a person is looking the other way then there is no need to be סובל, since he is unaware of what's going on. And if I'm feeling the bother, then that's a sign that I'm not looking away. They can't coexist. If Hashem is סובל then how is He מעלים עין מסוררים too?

עם זו יצרתי תהלתי יספרו - I created this nation so that they may sing My praises. Hashem brought us into being to be proud of us. Everything we do brings Him so much pleasure. Hashem watches us like a Father observes a child, shepping nachas from each and every achievement.

The last thing that He wants to do is look away. He doesn't want to ignore us. In Gan Eden Hashem cursed the snake by telling him that he will eat dust. What's so bad about such a fate? Dust is everywhere and endless! The snake will never go hungry. Rather the curse is that he never has to turn to Hashem to pray for food. The punishment is that the connection is severed. Hashem doesn't want that fate for us. He doesn't want to be ומעלים עין, He disdains having to look away from a Yid. He wants to be deeply involved with our growth. Being ומעלים עין מסוררים is a tremendous pain כביכול for Hashem. When we say that Hashem is  הסובל it is because sometimes He is מעלים עין מסוררים - and that is the greatest of Divine Stresses.

In these days Hashem is extra close, He wants to watch us and be a part of our lives. He desires for us to make Him proud. He yearns to be involved. Let's make that connection.

Ki Savo (4): Dividends of Faith

ושמחת בכל הטוב

And you shall be glad in all the good.

The conclusion of the dialogue between he who brings Bikurim and the Kohen to whom he delivers it ends with the promise that carrying out the ceremony in its entirety will bring blessing and prosperity.

What is this term בכל הטוב?

The Degel Machaneh Efraim brings from the Zohar HaKadosh that the word כל is a reference to the soul's internal capacity for Emunah. רזא דמהינותא - the Secret of Faith. Let us explain the connection.

It doesn't take much to understand that one who completely and totally hands himself over to Hashem never feels a deficit. Hashem always gives me exactly what I need. ה' רועי לא אחסר, G-d is my Shepard I shall not lack. Insomuch as I feel like HaKadosh Baruch Hu is directing my every step I never feel wronged or slighted. Obviously this is easier said than done, but such a Midah is attained in levels, and even if we don't feel this way %100 of the time, every success is very precious.

The Kever of R' Moshe Chaim
Efraim of Sadlikov, zy"a; the grand-
son of the Baal Shem Tov

This is why the Pasuk says that ה' ברך את אברהם בכל, Hashem blessed Avraham with everything. Welll, what does that mean? Avraham owns the whole world?! Rather, as we now understand,Hashem filled his heart with the precious gift of Emunah, and now Avraham feels no lack at all.

Avraham passed this on to Yitzchak, as the Pasuk says ויתן את כל אשר לו ליצחל, he gave everything he had to Yitzchak. Alternatively the Pasuk could be understood that he imparted his sense of כל unto Yitzchak. He bequeathed to him a pure Emunah.

We see that Yaakov had this as well when he says to Eisav, יש לי כל - I Have everything. Like before, it doesn't mean that he owns the world, rather he was saying that my sense of wholeness is so secure that no matter what you take from me or do to me I remain as Shalem as before.

This is the promise of Biלurim. As all the Sefarim HaKedoshim explain, giving over the first fruits to the realm of the Beis HaMikdash reconnects my whole field and all my produce back to Hashem. By giving the first expression of my labors back to Hashem I show that in reality everything belongs to and comes from Him alone. One who makes such an investment reaps the dividends of Emunah, the most worthwhile profit. Because now he will never feel lack, no matter what he has. For this reason Parshas Bikurim concludes with the promise of ושמחת בכל הטוב, you will be glad in the goodness of כל. And what is כל? It is the depths of faith: רזא דמהינותא.

Ki Savo (3): Ignoring a Shortcoming

תחת אשר לא עבדת  ה' אלוקך בשמחה
There is a very perplexing implication in this week's Parsha that the underlying reason for all of the curses that are enumerated is that we didn't serve Hashem with joy. This is very awkward; so many terrible Klalos, and for what? For not doing Mitzvos happily? This seems a tad too harsh.

An answer occurred to the Heilig Rav Moshe Tzvi of Savran (known as the Savraner Rav) during the following story:

The Kever of R' Moshe Tzvi of Savran

In the district where the Savraner lived there was a decree issued against the wearing of distinctly Jewish garb. All Yidden were to trade in their Levushim for more Goyish alternatives. Obviously, many pious Jews would not forsake their Mesorah (at the expense of serious persecution), but there were some who did not have the fortitude and gave in.

One such Jew once approached R' Moshe Tzvi and he had a look of satisfaction on his face that he had avoided the condemnation that those who were rebelling were facing. At that moment the resolution to our question struck the Savraner. He explained that the Pasuk is not to be understood that we didn't serve Hashem with joy, rather תחת אשר לא עבדת  ה' אלוקך... בשמחה, That we didn't serve Hashem, and when we didn't serve Him we were still happy.

Sometimes we slip. Hashem understands that we are human - that's how He made us. But he expects that if we fall we should at least express some remorse about it. How can one e happy while missing out on the whole point life? Our connection to Hashem is the purpose of everything. If one can abandon that and retain a sense of calm then something is seriously wrong. Hashem should help be sensitive to our shortcoming, and strong enough to overcome them.

Ki Savo (2): From Darkness to Light

היום הזה ה' אלוקיך מצוך לעשות את החוקים האלה ואת המשפטים

On this day Hashem your G-d commands you to do the these decrees and the laws.

The Beis Aharon of Karlin explained that "היום הזה" is not a timing of when we are commanded to do the Mitzvos (Hashem had been giving us Mitzvos over forty years - certainly not just on "this day"), rather היום is a directive as to how we are supposed to carry out those instructions. We are supposed to do the Mitzvos in a style of "היום הזה" "This day". Let's explain.

Chazal teach us that the Jewish day works in the opposite of the secular day. The gentile begins his day with the morning and ends his day with the night. The Jewish experience is converse: ברישא חשוכא והדר נהורא - First darkness and then light. The Jewish day starts in the evening and daytime comes as the second half of the cycle.

This is how we often experience Avodas Hashem, ברישא חשוכא והדר נהורא. First it is dark: Sometimes we don't have a feeling for a certain Mitzvah; we don't enjoy it or understand its meaning. But after there is light: But if we persevere and carry out the Mitzvos with Emunah that Hashem knows what's best, eventually we are given the sweetness of the Mitzvah as a gift.

We do the Mitzvos like the set-up of the day. Push through the darkness to get to the light.

This also explains the end of the Pasuk: את החוקים האלה ואת המשפטים, the decrees and the laws. As we know, Chukim (decrees) are Mitzvos that are beyond rationale, but Mishpatim (laws) are Mitzvos that speak to our logic and are understandable.

If we accept that sometimes Mitzvos will come across as tasteless Chukim, and yet we do them with dedication nonetheless, eventually Hashem will bless us that they will transform into Mishpatim and our understanding will deepen and our appreciation will strengthen.\

Rosh HaShana (1): With My First Breath

Rosh HaShana is referred to as Yom Teruah - the day of Shofar blasts. That is the main Mitzvah of the day. Rav Saadia Goan famously brings down ten reasons as to why this is the quintessential day to blow the Shofar.

The first (and thereby most prominent) reason that he brings down is because the ancient custom was to blow a Shofar or trumpet during the coronation of a king. This is essentially brought down in the Gemara: כדי שתמלכוני עליכם. ובמה? בשופר - Make Me King upon you. And how shall you so it? Through the Shofar.

The question arises: While the imagery of trumpets and kings rings true, we fail to sharply put our fingers on the logic of the connection. What binds coronation to the sound of the Shofar?

R' Avraham Tzvi Kluger, shlit"a

The answer, says R' Avraham Tzvi Kluger shlit"a lays in the source of where we first encounter the idea of a ram's horn... at Akeidas Yitzchak. As we all know, another reason that we blow Shofar is to awaken the merit of how Avraham was ready to sacrifice Yitzchak, but at the last second was stopped and replaced Yitzchak with a ram that he found entangled by its thorns. Akeidas Yitzchak represents the willingness embedded in the Jewish soul to completely devote one's self to Hashem, even if it comes to the point of בכל נפשך. On the first day of the year, when we remember the creation of man and the beginning of human life we declare that we desire to dedicate that life completely to the Divine.

Life started with a breath. G-d breathed life into man and he became an animate being. How does a trumpet work?  By blowing through it, by taking our very life force and passing it through the horn. Shofaros are sounded at a coronation to declare that we are dedicating our very lives to the king. On Rosh HaShana, as we blow the Shofar this is the message that we are sending heavenward: Just at Yitzchak was prepared to give his life; we too - at this very moment - are giving our breath, our first breaths of the year... to Him.

Ki Savo (1): Remembering Hashem

In this week's Parsha, Am Yisrael receives the Mitvah of Bikurim. This interesting Mitzvah require us not only to bring the first of our fruits to Yerushalayim and present them to the Kohen, but there is another factor: the recital of a long script that begins with how Lavan tried to destroy Yaakov and eventually how things transpired into the descent int Egypt and the eventual redemption from there.

This begs an obvious question: There are many Mitzvos that require us t Keep Yetzias Mitzrayim in mind, but there is no other Mitzvah that necessitates the repetition of a speech. How did this particular text end up coupled with the Mitzvah of Bikurim in particular?

The Maor VaShemesh answers as follows:

The Kever of  R' Kalonymous Kalman
Epstien zy"a, the Maor VaShemesh

When we don't have the yolk of Gashmiyus holding us down it's very easy to serve Hsehem. When there is no need to worry about Parnasah and meals are fully catered then its not as much of a challenge to fully devote one's self to the pursuit of Ruchniyus.

The difficulty begins when Gashmiyus comes into the picture. It has the ability to distract us and cool off our inner fire for Avodas Hashem. It makes us tired and lost for energy. When we are over worked then Davening and learning become that much more tedious.

This is why the 'script' is attached to Bikurim. Bikurim represents all of our toil and effort in the realm of Olam HaZeh. The climax of the whole story is that even after all of Yaakov Avinu's labor and then all of that times in Egypt working through the back-breaking labor we still arrived at a place of "ונצעק אל ה'" And we cried out to Hashem and were redeemed.We didn't let our inner flame become extinguished. Even after all the involvement in Gashmiyus we still called out to Hashem and maintained the Kesher. Bikurim is our efforts, and the story we tell declares that even after all of that, our connection to Hashem is strong as ever.

Ki Seitzei (3): Using Hints, Sending Away the "Mother"

Divrei Chazal are full of Eitzos, pieces of advice on everything. Through out Shas and Midrash we are told how to serve Hasehm, how to Daven, how to eat... the list goes on and on. Sometimes Chazal back up their statements with a Remez, a hint from a Pasuk. But oftentimes we are bereft of a source.

Chazal say in Pesachim that a person should serve Hashem at first SheLo L'Shma, for personal gain, because it is Geshmak. Why? Because Avodas Hashem straightens a person out and even if he starts for te wrong reasons, it will eventually give birth to a more honest and sincere service of the Divine. לעולם יעסוק אדם בתורה אפילו שלא לשמה, כי מתוך שלא לשמה בא לשמה.

In the lens of the Tzadikim, the advice of the sages is often seen as an outgrowth of an actual concrete Torah commandment. The advice of Chazal is not random, rather rooted in the words of the Torah itself. No only this, but by upkeeping the words of Chazal, that itself is a way of doing the Mitzvah that their words stem from!

R' Shlomo of Karlin Hy"d zy"a explained that the rare Mitzvah of Shiluach HaKein is the source for the statement of Chazal mentioned above. How is this so?

The Mitzvah of Shiluach HaKein tells us to send away the  mother bird and take only the children. It doesn't often avails itself to us. It's a rare Mitzvah. But let's look at the words of Chazal from before with new eyes.

If we are told that doing a Mitzvah for the wrong reasons will, over time, bring one to true Avodas Hashem then serving Hashem SheLo L'Shma can be likened to a mother, a mother who eventually gives birth to real Mitzvah observance that is L'Shma.

When we leave the "mother", and take the "children", meaning that when we leave behind the SheLo L'Shma and transform ourselves into true Ovdei Hashem then we are - in a sense - being Mekayem the Mitzvah of Shiluach HaKein, the source for the advice that we started with.

Ki Seitzei (2): Going Out To War is Winning

כי תצא למלחמה על אויביך ונתנו ה' אלוקיך בידך

When you shall go out to war against your enemies and Hashem delivers them into your hand...

The Parsha goes on to detail the laws of taking a captive, but the Zohar explains that this is really talking a about מלחמת היצר - fighting the Yetzer HaRa.

If this is true we have an issue with the language of the Passuk: It sounds too easy! "When you shall go to war, against your evil inclination, and win..." Who said anything about it being that simple? This Pasuk is not an accurate representation of our daily fight at all. We have to go to battle many times. We often fall. How can Chazal tell us that this is a reference to our battle with our baser desires if it sounds so easy and in reality that is not the case?

Says the Yismach Yisrael (see here or here) of Alexander that the victory is not in the end of the fight, but in going out to fight in the first place.

The Kever of R' Yerachmiel Yisrael
Yitzchak of Alexander

We see many examples through out Torah that simply accepting to do a Mitzvah creates a reality in which the deed is already done. One example: The see split "to the right and to the left" of the Jews. The Midrash explains that the right and left mentioned in the Passuk is in the merit of Tefilin of the left hand and Mezuzah of the right doorpost. Two Mitzvos that Am Yisrael were still not given the command to do! Rather because they were willing to accept, the merit was already there. (See the Shem MiShmuel on Bishalach) The list of examples in Chazal of this idea is endless.

This is the key to answering our difficulty. We have in our minds that we only garner the pride of Hashem once we have totally vanquished our Yetzer HaRa. Only when the fight is over and we are Tzadikim with long white beards are we considered victorious.

But this is not true. In Hashem's eyes, just by going out to fight the Yetzer HaRa - even though the job is not complete - we are seen as already having won the war. By earnestly trying to do the right thing, the battle is already won.

If we honestly attempt כי תצא למלחמה על אויביך, then Hashem will consider it as if  ונתנו ה' אלוקיך בידך already now.

Ki Seitzei (1b): Evil-ectomy

We explained in a previous post that the first tool that we need to utilize in our fight against the Yetzer HaRa is separation. We explained that we firs need t realize that there is a fight between two warring entities, a reality that was blurred as a reslut of Adam HaRishon's sin. Prior to that folly evil was a clear outside force, but things are different now and evil speaks to us in our own voice, pretending to be us and that its desires are our own.

This concept that making a separation is the first step to winning is the key to understanding a difficult Gemara.

Chazal say (Brachos 12b) that if one does an Aveira and is subsequently embarrassed of his deed, he is forgiven for all of his sins. This is hard to understand: Why is he forgiven for all of his wrongdoings? Would it not be more sensible to be forgiven only for the which he regrets?

Rav Kook answers with an amazing Yesod:

The Pasuk states, לא יגורך רע, Those who are evil cannot dwell with you. Hashem is total Goodness and there is no room for evil in His presence. Therefore sinners are on the outside.

Ain Aya, Rav Kook's
ingenious commentary on
the Aggadeta of Brachos
and Shabbos

But only a certain kind of sinner. One who does an Aveira and feels no remorse sends a powerful message: I am at peace, and therefore one with my evil. If I can do wrong and not feel bad about it, I am essentially saying that this is me.

On the other hand, if one does an Aveira and then regrets it he shows that that he is not one with the evil. It makes him uncomfortable. I am good, this action was bad and those two realities don't blend. They don't co-exist,

Therefore, If one sins and regrets it, he is making an important separation. He is powerfully stating that he is intrinsically good and that evil, while it may make an occasional appearance in his life - is not the true self. Such a person, at that moment distances himself from all of the evil in his life and is forgiven for all of his misdeeds. 

Ki Seitzei (1a): A One Sided Fight

כי תצא למלחמה על אויביך

When you shall go to war on your enemy

R' Tzvi Hirsch MLiska in the Ach Pri Tvuah (see here are here) raises the obvious question: Who else are we to go to war with if not for our enemies? If we are going to was, of course it i against our adversaries! Why can't the Pasuk simply state, 'When you shall go to war'?

With a bit of introduction we can learn a tremendous Yesod, a major fundamental principle in being productive in Avodas Hashem.

The Lisker Rebbe, Shlit'a at the
Keverof the Ach Pri Tevua zy"a

The Sefarim HaKedoshim explain explain that Adam HaRishon was made perfectly good. The evil inclination was not a part of his intrinsic self. והאלוקים עשה את האדם ישר. G-d made man straight. But from the point that he ate from the forbidden fruit there was an essential shift, the evil was from now on attacking from within 

the system.

What does this mean? It means that in every debate there are two parties, with each side trying to convince the other of their perspective. This is not the case with the Yetzer HaRa. He speaks to you in your voice, as if it is you yourself who is speaking. He approaches you as you! He doesn't say"You should do this", rather he says "I should do this". The Yetzer HaRa is the only thing in the world that convinces you to do something by telling you that his will is really yours. A unique and viscous tactic.

This is the first secret in beating the Yetzer HaRa. Making that disconnection. We need to remember that the voice in our heads isn't really us. It's an outsider, an enemy.

This is why the Pasuk tells us that we are going to war against an enemy. We need to remember that in order for there to be a war at all we have to identify that there are two conflicting  sides. Us versus him.

More on this to come.

An Idea from R' Tzadok (2): Growing Levels

Olam HaBa and Olam HaZeh are not completely separate realities. The Gemara discusses how there are many examples of realities in this world give us insight into how things are in the world to come. (One example is how the butterfly emerges from the cocoon. This makes being buried and emerging in a superior state of life a tangible idea: תחיית המתים)

We know that Chazal explain that Tzadikim have no rest in this world and no rest in the next. In this world they are constantly at work. In the world to come they have no down time either because they are constantly being elevated to more sublime states of paradise. ילכו מחיל אל חיל.

The Arizal taught that each level of Gan Eden requires more pristine spiritual status of the soul. Just as when one dies he stands before the heavenly court, is punished for his sins and only then is he ready to experience Gan Eden, so too when a Neshama is ready to be promoted to a higher state of Gan Eden that judgement process must repeat itself again with an even greater level of exactitude. This ensures the soul's readiness.

How does this reality express itself in Olam HaZeh?

Every person wants to grow in spirituality. We want to be better. But sometimes right before we can climb we experience some sort of discomfort. Looking back, how many times did I thrive in Ruchiniyus - davka when pulling myself out of a slump? Having achieved what this level has to offer, I fall a bit and then I'm ready to surge forth even stronger.

More specifically, sometimes I do real Teshuva on something I did wrong, yet later down the line it floats to the surface of my consciousness again. Why is Hashem reminding me of this? I thought that we moved on. Why can't we just let that go already?

The answer is that at those moments that we slump we are going through the parallel process of the souls in heaven: We are being primed for the next level. It's true that Teshuvah was done on that slip-up already, but  my new spiritual-stature demands a deeper and more profound Teshuvah . The עגמת נפש - the distress felt over a wrongdoing is itself the purification process that allows me to soar higher.

ילכו מחיל אל חיל

(מבוסס על תניא פרק כט וצדקת הצדיק סימן נז ו סימן סז)