Vayechi (2c): Liberated Through Bondage

In a previous post we explained that true Tzadikim are meritorious to live a life that has a flavor of the final redemption, already in the present.

Perhaps we can suggest the following idea to clarify this concept:

The Passuk in Tehilim says, פודה ה' נפש עבדיו, Hashem redeems the souls of His servants. This verse seemingly presents a contradiction: Hashem seemingly has redeemed them, but they are still called servants. Doesn't being redeemed mean that I'm no longer a servant?!

The answer is obvious. Chazal say that he who accepts upon himself the yolk of Torah and Avodah becomes exempt from the yolk of the world's way, exile and the entrapping feelings of physicality. There is no escape. אדם לעמל יולד - The nature of human existence necessitates that there be the acceptance of a yolk. Everyone will be a slave to something. However we have the choice to decide where our servitude will lay. If we indenture ourselves to Hashem we are in turn freed from all other forms of servitude. This concept permeates repeatedly throughout Chazal.

Vayechi (2b): Smells Like Redemption!

We explained in a previous post that Yaakov Avinu came to realize that the Geulah is dependant on those who are farthest from Hashem. One facet as to why this is so is because the Tzadikim are already living an existence that is Geulahdig, redemption-esque.

A story to bring out this point:

A group of people once came to the Pri HaAretz, R' Menachem Mendel of Vitebsk and told him with much fanfare that Moshiach had finally come! Without losing his cool, he walked over to the nearest window, calmly opened it and stuck out his head to take a whiff of the air outdoors. He promptly declared the news to be a fallacy. If Moshiach was here the air would smell differently.

The fact that the air of Moshiach's time carries a unique scent is understandable. We see that Har Sinai and the Yerushalayim in the time's of the Beis HaMikdash created wonderful aromas. But why would R' Menachem Mendel need to stick his head out the window to pick up the scent? Surely the scent that Moshiach brings would penetrate into his room as well.

The answer is that in the chambers of the Pri HaAretz, zy"a - and in the environs of all the true Tzadikim - it already smells like Moshiach! Their holiness elevates their surroundings allowing for an aura of Moshiach to descend into the present. Thus he needed to stick his head outside to see if the scent was there, filling the whole world too.

Vayechi (2): The Farthest are Crucial

 ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים

And Yaakov called to his children saying, Come near and I shall tell you what shall occur in the end of days.

הקבצו ושמעו בני יעקב ושמעו אל ישראל אביכם

Gather around, my children and listen to Yisrael your father.

Yaakov Avinu wants to reveal the future to the Shvatim. He tells them to come close. He calls for a huddle, so to speak.  Sensitive information can only be transmitted intimately.

There is, however, a textual anomaly. Yaakov tells the brothers to gather 'round... twice. And he does so with using to differing terms. The first time he instructs them, "האספו" - come together. The second time he says, "התקבצו" - gather in. On a basic level we can ask why is there  need for repetition, but an even sharper question is why is אסיפה first and קיבוץ second?

The Ohel of R' Nosson, zy"a

Reb Nosson of Nemirov (the foremost Talmid of R' Nachman of Breslev, zy"a) explains that the answer is found in in the intentions of Yaakov Avinu and the difference between קיבוץ and אסיפה.

Yaakov was trying to give over the keys that would unlock the Geulah. At first he was under the impression that the Tzadikim alone can bring the Geulah alone with their collective spiritual influence. If the unique and elevated righteous ones come together, they can bring about a turn of events that will bring Moshiach. But he came to understand that this is not the case. The Tzadikim are already close to Hashem. Moshiach is revealed when even the farthest Jew yearn to feel closeness to Hashem. It is they who will actualize redemption.

Asifah implies collecting those already present, bringing together things scattered in a confined area. Kibutz means to gather up widespread disconnection. Those who are already close, the Tzadikim, all they need is Asifah. But Yaakov teaches us that in order for Moshiach to come we need to inspire the hearts of the Rechokim - those who are distant - as well. This requires Kibutz. The revelation of G-d's majesty is thus described as "וישמעו רחוקים ויבאו ויתנו לך כתר מלוכה" - The Rechokim will hear and they shall draw near, and (specifically) they shall give to you a Royal Crown.

We sometimes feel that the big, famous Tzadikim are the ones who will bring the Geulah. They, with the seemingly never-ending Tefilos are the real difference makers. We now know that the opposite is true. It is us, the regular people, with our ups and downs and our shortcomings who will reveal the greatest Kavod Shomayim.

More on this to come.

Vayechi (1): Gaining Direction

Parshas Vayechi is unique in thaat it is a Parsha Stumah - a sealed Parsha. This means that the normal spaces, the "openings" that seperate different Parshios are absent and the Parsha is shut.

Rashi offers two explanations as two why this is so. The first is because the hearts and eyes of the Jews were "shut-down" from the pain and pressure of the exile. The second is because of an incident later in the Parsha. Yaakov Avinu attempts to reveal the end of days to his children and as he began, his prophetic flow was sealed up and was hidden from him.

What is insufficient with each explanation that Rashi felt the need to bring the other? Why both? R' Itcheh Mayer Morgenstern Shlit"a suggests that these two answers are really inter-dependant on one another.

Rav Morgenstern Shlit"a, Rosh
HaYeshiva of Toras Chochom

The Geulah allows for the Jewish people to fully fulfill their Tafkid in the world. Our job is to be Megaleh Kvod Shamayim, to serve as a conduit for the Granduer of the Almighty. As long as there is sin in the structure of the Jewish people we cannot be a pure channel for this revelation and thus the Geulah isn't possible. Redemption requires repentance.

The same is true on the microcosmic level for each Jew individually. Each Yid is connected to one facet of the greater framework of Gilui Kvod Shamayim - a special and unique mission. But so many people wander through life not knowing what that job is. It is only through and internal cleanse can one begin to hear what is being told to him. Only through the purity of Teshuvah will one come in contact with his Tafkid. It requires purity of mind and soul.

As we learn in Kriyas Shema, the eyes and heart are the agents of sin. The heart desires what the eyes seek out and Aveiros are thus carries out. As a result of being in Mitzrayim, the eyes and hearts of the Jewish people were "sealed" from Kedusha, and through being so led astray Yaakov was no longer able to be Migaleh the Keitz, the end of days; how the Jewish people individually and collectively will manifest their Tafkid of Gilui Kvod Shamayim.

Vayigash (2): When and When not to Cry

ויפל על צוארי בנימן אחיו ויבך ובנימן בכה על צואריו

And Yosef fell on the neck(s) of his brother Binyamin and cried, and Binyamin cried on Yosef's neck (too). 

The Passuk described how Yosef cried, but used a word that implies necks in the plural. This opposed to Binyamin who cried on the neck of Yosef, described in the normative singular. Why the discrepancy? Chazal explain that they were crying over the destruction that was to take place in the future in each of their respective territories in Eretz Yisrael. The city of Shilo, where the Mishkan ultimately rested and was eventually destroyed was in the Chelek of Yosef, while the two Batei Mikdash were both destroyed in the area connected to Binyamin's decendants. Yosef cried on "two necks" for the two destructions, while Binyamin cried on one for Yosef's singular loss.

One question that arises is why they cried for the other's loss and not their own. Binyamin cried for Yosef's loss and Yosef cried for Binyamin's, yet neither seemed concerned with their own.  Why is this?

The Tzadikim throughout all of the generations have given us many tools to work on our Emunah. They have proven in many ways that things are ultimately for the best and G-d doesn't give a test that cannot be overcome. We know this intellectually and we can remind ourselves of this all the time.

However, says the Lubavitcher Rebbe, there is one situation where these ideas are inappropriate: when someone else is the sufferer. That is not the time for philosophy, that is a time for empathy alone. I can deal with my own issues, but I cannot deal with yours. In the end, only you are responsible for coping and overcoming.

In a Shiva-house, telling a mourner things such as, "He's in a better place now" come across as simply insulting. The mourner obviously knows this. He's distressed anyway. Rather, we can cry. We can show an outpouring of love. And we can hope that our friend will find the inner strength to overcome.

This is why Yosef and Binyamin cried over each others loss, but not their own. In regards to the loss of the other, all we can do is show our concern and hope for the best. But when it comes to our own issues, tears relieve tension and emotion, but they don't solve problems.

VaYigash (1b): Repentance Before Sin

In a previous post we explained that Teshuvah is not simply a necessity for after-the-fact, rather the world is a more enriched place when it goes through the Aveirah/Teshuvah process, more so than if the sin wouldn't have happened in the first place.

Let's take this idea one step deeper.

Rav Shmuel Tal shlit"a explains that this is the meaning of what Chazal say that Teshuvah preceded the world. This is very perplexing. On the surface Teshuvah should only be innovated once sin enters the scene. Before sin the concept of Teshuvah should be unnecessary. Why would it precede creation as a whole?

The answer is as we have been explaining. (See here) Hashem never intended to create a perfect world. He created a flawed universe, and put humans in control who are bound to mess things up worse. Hashem planted sin into the very fiber of creation. On the first day He saw that the primordial light was to be abused, so it was hidden away. On the second day the waters fought and questioned G-d's judgement. On the third day the trees did not do as they were told. On the fourth day the moon disobeyed as well. And we all know what happened on the sixth day. Why is this the system of creation?

It is for this reason that Teshuvah comes before the world itself. If you pour dye into the start of the river, the whole stream takes on a tinge and is affected. So to Hashem wanted history to be guided by Teshuvah. He wanted didn't want a sparkling, perfect world. He wanted a world wrought with flaws and brought to a higher place through Teshuvah.

VaYigash (1a): It's Always Better After

ועתה אל תעצבו... כי למחיה שלחני אלוקים לפניכם

And now, don't be sad, for Hashem has sent me before you to prepare sustenance.

The simple implication of the verse is that Yosef was telling the brothers not to be sad, "See? Even though you sold me out it's okay! I ended up being able to get food for you this way!" While this is certainly true, there must also be something beyond this elementary condolence. The Divrei Yechezkel of Shinov explains as follows:

Chazal teach that "עתה" is a reference to Teshuvah. The obvious explanation is that repentance and returning to Hashem create a fresh start. With this is mind we understand that Yosef is teaching the brothers a lesson in Teshuvah, for his statement seemingly would have been the same without that first word.

We are not supposed to do Aveiros. Doing the wrong thing is obviously wrong. When a sin is committed, shockwaves reverberate throughout the whole universe. Teshuvah calms that storm. One may think that Teshuvah returns the Olamos to the status quo, rectifying the damage that was caused through sin.

This however, is not true. The world without sin at all is not as lofty as a world that experiences sin and subsequently undergoes Teshuvah. Sin destroys worlds. Teshuvah not only repairs that damage, but it creates new life-force that pulses throughout all of creation.

This is the depth of what Yosef is saying to the brothers. ועתה, And now that you a have done Teshuvah, אל תעצבו, you should be inspired and elevated, כי למחיה שלחני אלוקים לפניכם, this whole ordeal has brought so much goodness into the world. Your Teshuvah didn't simply right the wrong, it created profound positive energies.

More on this to come...

Miketz (1): Two Realizations

ויהי מקץ שנתיים ימים ופרעה חולם

It was at the end of two years worth of days and Paroh was dreaming.

The Noam Elimelech teaches that this verse hints towards an important lesson in Avodas Hashem.

The term of 'day' often symbolizes clarity and understanding. The sun is bright and things are obvious. There are two kinds of "day", or epiphanies that can inspire one to strive for greater levels of Avodas Hashem. The first is meditating on how endless and great is Hashem. His Might, His Majesty; they are all infinite. The second is contemplating on the essential inadequacy of the human experience. We have a Yetzer HaRa that doesn't leave us alone. Our Mitzvos can always can be better and more pure.

These two meditations know no end to their profundity. One can always internalize these two essential messages with more depth. If a person does in fact think that he has maxed out his potential in these two areas it may stem from stubbornness and not wanting to grow.

This is one facet of our Passuk. The "Shnasayim Yamim" are the two kinds of sunlit understanding. גדלות הבורא ושפלות עצמו. If a person has reached the "Keitz", the summit of these two meditations - ופרעה חולם - Paroh is dreaming. Stubbornness means to be stuck and stiff. This attribute is connected to the neck. Am Yisrael is called K'shei Oref, stiff necked, which means stubborn.  The letters of Paroh spell Oref, the stiff neck. If a person convinces himself that he is complete it is due to the fact that his stubbornness has slipped him into a dream-state.

Chanukah (3): Long Lasting Strength

We are taught that the oil in the Menorah miraculously burned for eight days. However, we are not explicitly taught how the miracle worked. There are two main possibilities. Either the whole thing was a show, the oil didn't burn and the fire was completely a Neis. Or one could suggest that the oil simply burned on slow-motion and thus lasted for the duration of eight days.

The issue is that both of these suggestions are lacking. The formulation that the wicks remained ignited miraculously and the oil didn't burn can't be true. Chazal teach us that different kinds of oil produce different quality flames. The Menorah requires a flame that emerges specifically from olive-oil. Miracle-oil may look the same, but is essentially not the material that the Beis HaMikdash requires.

The second approach is also lacking. There is a Halachah that the oil in the Menorah was filled to the tippy-top each morning. It had to burn on a full tank. If the oil burned slowly then already by the second day this part of the Menorah service would be lacking; it would be partially empty.

Based on this we are forced to say that the miracle of the Menorah was that the oil itself produced the flame and yet it was not consumed. This is paradoxical, but finds its roots in the Torah.

When G-d first reveals Himself to Moshe Rabeinu He appears in a burning bush. It was on legitimately on fire, yet the bush was not destroyed in the process. It is at this point that Hashem says to Moshe that His name means that He will be with Am Yisrael not only in this exile, but in future difficult times. The correlation is direct to Chanukah, where the same miracle appears.

This phenomenon repeats itself a third time; in the same place. The word for bush as used in that context is Sneh. Chazal teach us that the vision of the burning bush took place on Har Chorev, a mountain that would be known afterwards as Har Sinai. The word Sinai is derived from Sneh, and it is here where the burning-but-not-burning miracle appears again.

We are told by Chazal that Har Sinai was covered in grass and flowers. Moshe himself stood on the mountain. The Psukim clearly state that the Fire of Hashem descended on the mountain and it became engulfed in smoke and flames, yet all the beauty remained intact.

The connection between the Neis of Chanukah and the Sneh/Sinai miracle revolves around Am Yisrael's connection to Torah. At the Sneh event Hashem tells Moshe that this revelation is beginning a process of exodus that will ultimately return to that same place so the Torah may be given. תעבדון את האלוקים על ההר הזה. And as we have explained in previous posts, (here and here) the victory of Chanukah commenced a national return to Torah-excellence.

What is the meaning of the Tzruah, the style of this Neis and Limud HaTorah?

In physical pursuits the harder one works, the weaker they feel after the adrenaline crashes. The most spectacular fire eventually becomes pathetic ash. However, the opposite is true of Avodas Hashem. וקווי ה' יחליפו כח - And those who passionately strive towards Hashem end up with more strength. Learning Torah doesn't expend energy - it provides it. The bush was aflame but was not consumed. Har Sinai was on fire, but the flowers didn't scorch. The Menorah burned, but the oil didn't go down!

Chanukah (2): Finding Refuge

Chazal explain that the meaning of the word Chanukah is חנו בכ"ה, 'They rested on the Twenty-fifth (of Kislev).' The simple meaning is that the war came to an end and the Beis HaMikdash was restored. However, the Rebbe of Krashnevitz suggest an alternate explanation:

When we are taught that the Greeks issued decrees against the Jews we may fail to internalize with the pressure and stress of the situation. The Beis HaMikdash was being held captive and subjected to horrible Chilul Hashem. Limud HaTorah was restricted through vice-grip patrols. Basic Minhagim were banned and the religious calendar disturbed. The religious persecution was a being executed with an iron-fist. When was an Erlicheh Yid (a simple religious Jew) supposed to get any spiritual satisfaction from

The answer is that no matter what the situation, even on the verge of death, a Jew can always take refuge in saying the Pasuk of Shema Yisrael. The Gemara teaches that it is enough to fulfill the Torah's requirement of daily study. It reinforces Emunah. It teaches us that Hashem is with us now and revealed blessing will emerge in the end.

The Passuk שמע ישראל ה' אלקינו ה' אחד is comprised of twenty-five letters. It was in these words, these twenty five letters that even under the Greek oppression was a Yid able to find some level of Ruchniyus.

Chanukah (1b): Academic Achievement

Chazal say that one who is devoted to lighting Chanukah candles is bound to have children who are scholars. We explained (here) that this is because the intellectual capacity of the soul is likened to fire and being spiritually connected to that element engerders Sechel. We can take this idea one step further.

When detailing the Halachic parameters of lighting the Menorah, the Gemara says that the appropriate time of the Mitzvah extends עד שתכלה רגל דתרמודאי - until the Tarmudai were gone from the market. The Tarmudai were the demographic that hung around the Shuk the latest. They were the lowliest of menial laborers and from the least educated. The flames of the Menorah need to outlast them.

The holy Menachem Nachum of Chernobyl (and here) in the classic, Meor Einayim explain the symbolic significance of these time constraints:

Each Chag channels down a particular energy into the world. On Succos we re-experience the protection of Hashem and the joy that it brings. On Purim we are empowered to see the hidden Hand of Hashem and thrill of being alive in his world. What is the vibe of Chanukah that we are expected to tap into? Chazal in the prayer of Al HaNisim explain that the Greeks wanted להשכיחם מתורתך ולהעבירם מחוקי רצונך - to create Jewish illiteracy and distance us from Torah study. The defeat of the Greeks meant a return to the classic Jewish hunger for knowledge. Chanukah empowers those who seek to be intellectually elite; those who want to plumb the deepest depths of the Torah.

The candles need to last until the final presence of the Tarmudai have evacuated the premises. This means that the Menorah calls for us to leave behind any speck of mediocrity. We are inspired to evacuate the "Tarmudai" from within ourselves and reach for a heightened level of scholastic excellence.

Chanukah (1a): The Flames of Intellect

The Gemara teaches that a person who is consistent with lighting Chanukah candles will merit to have children who are Talmidei Chachamim - Torah scholars. What is the connection between these to factors? Is this Segulah simply a magic trick, or there something more cerebral at play?

The fifth Rebbe of Lubavitch, known as the Rashab discusses how different parts of the soul correspond to the four elements: earth, water, air and fire. (In our terms this means solid, liquid, gas and energy.) For example, the Ruach which is the seat of Emotions corresponds to air. The nature of gaseous materials is to dissipate and fill any space in which it is found. The same is true of emotions. My character traits are only revealed in the context of interaction. I can't show love if there isn't someone to love. I can't display patience without a setting to test me. My surroundings activate my emotional-self from every angle. Just as air extends in all directions, so too emotions are exposed through every angle of interaction.

The Neshamah however, which is the seat of the Sechel - the intellectual capacities - corresponds to the element of fire. Fire only moves in one direction: up. If an upright wooden pole is ignited half way, the bottom section will remain without char because the flames only more upwards. Flames lick upward as they flicker and wave. This is called Histaklus Klapei Ma'alah - an upwards removal. In English we call this "burning up".

Why is this comparable to the Sechel? As opposed to emotions which essentially require interaction, information is only absorbed in a solitary environment without distraction. Intellectual pursuits ideally take place in an elevated, meditative state. Just as fire seeks to soar upwards, and is bound only by its wick and fuel-source, so too the mind seeks to be aloof and sublime even though it is bound in a body.

This explains why those who light the Menorah with dedication are bound to receive Talmidei Chachamim as children. They are connecting themselves to the element of fire in a deep and essential way, thereby attaching themselves to the power of Sechel.

הרגיל בנר הויין ליה בנים תלמידי חכמים

VaYeishev (3): Fighting for Faith and Faith for Fighting

וימאן - And he adamantly refused

Yosef is being temped day after day by the wife of Potifar. Each time they encounter on another she is dressed more attractively then before, but he doesn't budge. Where did he get the inner fortitude from?

R' Shlomo Chaim of Koidenov explains as follows: The Mekubalim teach us that letters are building blocks. Hashem used speech to create the world, and we use them to construct ideas. (This will be explained with more depth in a latter post.) What emerges is that a word comprised of a series of letters in a particular sequence is automatically related to a word containing the same letters in a different order. This is because the basic elements at play are the same. 

The word וימאן has the same letters as ויאמן which means that he had faith. Because Yosef's Emunah was so strong and Hashem's pressence was such a strong reality, he was able to withhold from temptation.

The opposite is true as well. When one fights off the Yetzer HaRa his soul becomes strengthened and empowered. Through battling the Yetzer HaRa and standing up for what is right we are rewarded with heightened spiritual sensitivity. One can be Zocheh to greater Emunah through perseverance when the going gets tough.

This back-and-forth is a central key in Avodas Hashem. We need to tap into our wellsprings of inner faith in order to over come the Evil Inclination, but doing so inspires us to have a greater sense of holiness, which in turn helps us overcome even more difficult struggles.

This is the reason that וימאן is read with the Shalsheles. The tune of the Shalsheles is a repetitious up and down. This is because וימאן represents the up-and-down, back-and-forth struggle of life. Faith which wins the battle, which generates more faith which in turn prepares us for the next struggle.

VaYeishev (2): Holy Hesitation

וישלחו את כתנת הפסים ויביאו אל אביהם

And they dispatched of the cloak and they brought to their father.

The brothers find themselves tossing Yosef into a pit and selling him off to traveling merchants. To cover their tracks and come across as innocent they stain Yosef's cloak with so that it will seem as if he was devoured by a wild beast. Then they bring the tattered remains of the garment to validate the fiction.

But there is one factor in their plot that seems to be an inconsistent blip. "וישלחו את כתנת הפסים" - They tossed the woolen tunic. Then they brought it to their father. What does throwing it have to do with anything? What did they gain out of that?

R' Yisrael Hopztein (Talis),
zy"a. Author of Avodas
Yisrael and others.

Says the Kozhnitzer Magid, a Jewish soul is sensitive enough to have second thoughts. We can catch ourselves right in the middle of the act. We are spurred into a double take and ask ourselves, "what is going on here?!" And while it's true that even after the hesitation, the Yetzer HaRa can grab hold once again, even so there is particular holiness in that moment of hesitation. For that moment displays the inherit holiness of the Neshamah. That slight holding back is a glimpse as to what a Jew really wants.

Knowing that my true essence wanted what was good, and that even as I sinned it called out out to be noticed gives me the knowledge that achieving Teshuvah and eventually Tzidkus is closer than I though. The potential is already there.

This is what the Passuk is telling us. Even though they went through with the falsehood, there was a brief moment where the better nature and higher, truer self was able to shine through. They threw the cloak away as if to say, "This whole thing is so wrong". They caught themselves red-handed and wanted to set things straight. The end result was that the flash of inspiration was overshadowed, but the Torah wants to teach us about the value of that pure moment.

A Thought from R' Tzadok (7a): Perfect Faults

צדיק ה' בכל דרכיו וחסיד בכל מעשיו

Hashem is just in all His ways and generous in all His actions.

Why do associate Hashem's perfect justice with "ways" and generosity with "actions"? Could the titles be reversed in their connection to Drachim and Ma'asim? Obviously by dissecting and defining all of the components in the Passuk we will come to learn why Tzadik is connected specifically to Drachav and Chassid to Ma'asav.

In the world of Ma'aseh, the world of concrete physicality in which we live it's impossible to be perfect. This is both macro and microcosmic in its truth. There is no such thing as a sin-free Tzadik. Everyone is subject to shortcomings. And even within the context of individual actions, the limitations of human nature force us to fall short of flawless Kavanah.

But this is only through an Olam HaZeh lens. If we were to perceive the true order of existence from the perspective of the Olam HaEmes we would find that the preordained journey of history has built within it every imperfection. While down here and working within the system of free-choice we must do the best we can. But the G-dly reality is that even our less-than-perfect outcomes and lack-luster end results are an intended part of the larger framework. (This is a central philosophy in the world of Ishbitz.)

This provides for a fresh perspective on the following Ma'amar Chazal."בתחלה עלה במחשבה לברוא העולם במדת הדין ראה שאין העולם מתקיים הקדים הקב"ה מדת הרחמים ושיתפה למדת הדין "- At first Hashem thought to create the world with strict justice, but the world could not last in such a manner, so in the end He conjoined mercy to the attribute of strict justice.

R' Tzadok suggests that תחלה is a reference the higher levels of the universe where the creation process begins. There everything is Din - strict justice. Even the failures and shortcomings that are to play out are tailor made to serve the end goals of creation. This is the meaning of בתחלה עלה במחשבה לברוא העולם במדת הדין. However, the masses can't function with full free-will if it is obvious that even when we fail it's still part of the divine plan. The paradox is simply to mind-boggling - ראה שאין העולם מתקיים. So what did Hashem do? He gave us the perspective that the world is moving on despite our failures, and this must be because of Hashem's kindness and generosity - הקדים הקב"ה מדת הרחמים ושיתפה למדת הדין. This screen of Midas HaRachamim leaves our free-will intact.

Now we can fully appreciate the Passuk we began with.

Hashem's "ways" (the means) is a reference to all of the stages of the creative process where Hashem calculates our misdeeds into the equation. Hashem is perfect and exacting in the creative process and the planning of history. This is the meaning of צדיק ה' בכל דרכיו.

But when it comes to the Ma'aseh, His final outcome (the ends) it comes across to us as though things have gone awry and only due to His kindness and benevolence will things end up right. וחסיד בכל מעשיו.

In this system of reality we maintain our free-will and the world still rolls on towards final perfection.

Vayeishev (1): Coming to Terms

Yaakov sends Yosef to see how the other brothers were doing:

לך נא ראה שלום אחיך - Go now and observe the well-being of your brothers.

Was Yaakov simply looking for a news update, or was something deeper going on?

In Kabalistic tradition Yosef is connected to the concept of Yesod, which is the power to connect, influence and instill life. The Sefarim HaKedoshim relate that Yesod is often referred to as Shalom - peace. The explanation of this connection is obvious: Chibur (connection) is impossible without Shalom. Unless there is harmony between giver and receiver then the connection won't spark and nothing can be transmitted. If I can't convince you to open your hands, then the gift I want to give you will fall and shatter on the floor.

R' Shimon Bar Yochai exemplified this concept. The Gemara relates that he first exited the cave and began to burn the world down with his eyes. He was returned to the cave. Even though he was pulsating with Torah and Kedushah, he had not reached a state of balance with the world around him that would allow him to share his greatness with others. Only the second time around when he could fully connect to his surrounding was his true holiness able to fully express itself.

With this in mind we can understand the words of R' Simcha Bunim of P'shischa, zy"a. From the very beginning of the story we observe friction between Yosef and the brothers. The dreams, the coat and other factors made Yosef come across as if there was a sense of grandeur about him. Irrelevant of who caused it - Yosef felt a disconnect with his brothers.

For this reason Yaakov told him, if you want to fulfill your destiny as a giver and provider (Yesod) then you must come to terms with your siblings (Shalom). This is the deeper meaning of the task לך נא ראה שלום אחיך. Yaakov didn't need the news, he was sending Yosef on a mission through which he could fully manifest his potential.

This is true for us as well. Each Jewish soul has so much to offer. But if my interpersonal relationships are falling short then there will be no one to receive that which my essence is longing to give.

Vayishlach (2b): Elevated Possessions

In a previous post we explained that Yaakov explained to Eisav that he was impervious to all spiritual threats and had infused all of his possessions with unbridled holiness. Let's add another layer of depth to this idea.

The Ba'al HaTurim explains that the three modes of love for Hashem mentioned in Shema parallel the the Avos. בכל לבבך, בכל נפשך ובכל מאודך - With all of your heart, soul and 'Me'od'. It emerges that Yaakov personifies the mode of loving Hashem ובכל מאודך - with Me'od. Chazal give two interpretations of what this term means. The first is בכל מידה ומידה הוי מודה לו - praise and connect yourself to Hashem no matter what the situation. The second is that the word Me'od means possessions.

Rav Gedalya Schorr zy"a explained that these two ideas are not separate from one another. A person's possessions are his tools for interacting with the world around him, and different situations call for different approaches. If a person is able to keep to Chazal's first definition of ובכל מאודך, which is בכל מידה ומידה הוי מודה לו - he will automatically come to bring all of his possessions into a state of Kedushah. Loving Hashem in all situations comes to loving Him with all material possession.

This is the secret of Yaakov Avinu's declaration to Eisav. I have been with Lavan for so long, and yet I never ceased to be connected to the Almighty. Through that I fortefied myself and all that which I call my own.

Hashem should open our eyes to the opportunities to connect and become uplifted that are always present.

Vayishlach (3a): Beware! Contents are Holy

Yaakov Avinu sends Angels to Eisav to relate a series of messages. In one of them Yaakov declares how affluent he has become."ויהי לי שור וחמור וצאן ועבד ושפחה - And I have come to posses oxen, donkeys, sheep, slaves and maids." However, we need to understand why the list was limited to these items. Surely Yaakov Avinu had camels and other animals. He had many more material objects. Why did only these make the list?

R' Meir Simchah HaKohen,
author of the Ohr Sameach
and the Meshech Chochmah

R' Meir Simcha of Dvinsk in the Meshech Chochmah explains that these are unique in that they have particular Kedushah that can be attached to them. There is the Mitzvah of Bechor with oxen and sheep. There is the Mitzvah of Peter Chamor with the donkey. And when one takes a slave or maidservant he brings them into the realm of holiness by obligating them in Mitzvos!

What Yaakov was saying to Eisav was essentially very threatening. He was highlighting his ability to neutralize all impurity and draw all things under Kanfei HaShechinah. Yaakov was declaring his confidence to overcome any pitfall that Eisav might lay forth to bring Yaakov down.

More on this to come.

A Thought from R' Tzadok (6): Helpful Mantras

The Torah is not simply a text of instruction. It is not a book like other books. Yes, it's true that the Torah is content that is used both practically and academically, but the words contained therein have a particular spark to them.

Each Passuk, story or idea brought down is pumping with the energy of that idea. As the Mekubalim explain, each Passuk or series of Psukim has a particular name of Hashem hinted within its letters. When one knows how to identify these Sheimos and implement their energy, powerful Kabalistic applications come about - directly related to the topic of the Passuk at hand.

However, most of us are not Kabbalists. So how can we tap into that supernatural buzz that hides behind the words? The Arizal taught that if someone is finding it difficult to refrain from a particular sin, he should repeat to himself the words of the Passuk where Am Yisrael is commanded to keep away from it. This mantra-esque technique draws down the internal power of the Passuk and infuses the person with the inspiration needed to persevere.

For example, if someone is having a hard time not looking at something inappropriate, he should repeat to himself the words, "ולא תתורו אחרי לבבכם ואחרי עיניכם". Doing so will empower him to divert his eyes to something holier.

The same is true of doing a Mitzvah. If it's hard to get out of the house for Minchah, one can repeat to himself the words "ועבדתם את ה' אלוקיכם" which is the source for the Mitzvah of Tefilah.

Vayishlach (1b): Fear by Comparison

We explained in a previous post that there is tremendous greatness in being able to take earthly fear and elevate it into fear of Hashem.

With this in mind we can explain a novel approach to the Passuk where David HaMelech says: גם כי אלך בגיא צלמות, לא אירא רע כי אתה עמדי - Even when I shall go in the valley of the shadow of death, I shall not fear, for you are with me.

The Admo"r of Savaran zatza"l

The Savraner Rebbe, R' Yissachar Dov Hager zy"a explains as follows: A burglar is scary. But if you are being chased by a fighter jet, that same bandit seems inconsequential in comparison. The same is true about Hashem. If I'm truly filled with true Yiras Hashem then there is simply no place for lowly fears of mundane things. This is the meaning of what David HaMelech is saying. Even when I walk in the scariest of places, I shall not fear. How can I be afraid of anything else if I'm cognizant of your constant presence?! לא אירא רע - Why? כי אתה עמדי.