Mishpatim (3): Partners in Crime

אל תשת ידך עם רשע להיות עד חמס

Don not extend your hand with the wicked to be a false witness.

The world of Chassidus repeatedly emphasizes the concept that the Mitzvos that pertain to worldly affairs are physical manifestation of spiritual concepts. (This fundamental principle will be explained more fully in an upcoming article). We are challenged to feel the deeper significance of the practical Mitzvos that we do.

A Jewish court of law only considers a pair of witnesses a source of valid testimony. Here we are commanded not to conspire with someone and bear false witness. R' Moshe of Pshevarsk, zy"a explains that one doesn't necessarily need a court of law or a human cohort to violate the spirit of this prohibition.

We know that there is a Prosecutor, the Satan (who alternatively plays the roles of Angel of Death and Evil Inclination) who speaks before the Heavenly Court and attempts to elicit verdicts that will harm the Jewish people. He will slander a particular Jew in order to bring down upon him some form of discomfort. Thankfully, the Court upstairs plays by the same rules as the ones down here; thus the Prosecutor is only a single witness and is not believed on his own merit.

However, when a person speaks negatively about another Yid the prosecuting angel has found his partner-in-crime. His testimony coupled with the Lashon HaRa of a person in this world can sway the Heavenly court as any regular pair of witnesses would.

We think that talk is cheap, but here we learn that a Jew's power of speech is so potent that it dovetails with the words of angels in a way that can have very real consequences.

Our Pasuk alludes to this idea. "אל תשת ידך עם רשע להיות עד חמס". The 'wicked one' being referred to here is the Satan. The Torah is instructing us not to dare twin our testimony with his, for doing so can peoduce dangerous results.

Mishpatim (2): Show Me the Money

אם כסף תלוה את עמי את העני עמך

If you shall lend money to my nation, to the peasant amongst you...

All things physical share one central denominator: they are all finite and passing. No possessive relationship can ever last. Either the owner will live to see the object's obsolescence, or the object will out live its owner.

Chazal convey this idea through the teaching, "אין מלוין לאדם לא כסף ולא זהב אלא תורה ומעשים טובים" - 'Gold and silver cannot accompany a man to his afterlife. Only Torah and Mitzvos will carry on with him.' This is because death simultaneously marks the soul's departure from the finite constricts of this world and its entering into the world of infinity. Gold and silver are used to assess value; this connotes their essential limitation. They are home in the world of metrics, not the spiritual realm. Physicality cannot follow a man on his journey into Olam HaBa.

This is the self-evident meaning of the concept "שכר מצוה בהאי עלמא ליכא" - There is no reward for Mitzvos in this world. Mitzvos are our tools for interfacing with the unbridled energy of Hashem's Divine Will.  They are a connective force (the word מצוה is rooted in צוותא which means 'together') that binds our very being into the endlessness that is Ratzon Hashem. To this end, there is no physical means of giving humanity its due payoff in this world for doing the right thing. Only once the soul is stripped of its earthly confines can it enter a realm that is fitting to receive the proper bounty. (For more clarity on this topic, see here.)

A clear divide emerges: Physical actions, the ones that are devoid of cosmic content, are destined to have their effects play out only in this world alone. On the other hand, when we insert spiritual significance into our deeds they become a vehicle of infinity, connecting us to an incomparably higher source of being.

With this in mind, the phrase "אין מלוין לאדם לא כסף ולא זהב אלא תורה ומעשים טובים" takes on new meaning. In order for our actions to stay on with us in the world of infinitude, they too must be injected with a facet of endlessness.

Mitzvos provide us with this crucial opportunity. Most of the Mitzvos that we do require a physical vessel to serve as a conduit for their spiritual impact. In order to shake a Lulav one needs palm, myrtle and willow branches. Mezuzos, Tefilin and Sifrei Torah all require cow-hides. This applies to everything we do. When we perform a Mitzvah with a physical object we tap it in to a more sublime state of being.

Says the Kotzker Rebbe zya"a; in terms of money, if we want it to become eternal, if we seek to free it from the constrict of Chazal's dictum of "אין מלוין לאדם לא כסף ולא זהב" then it needs to be directed towards means of Tzedakah. When given to the poor it becomes a Mitzvah and in turn becomes connected to "שכר מצוה בהאי עלמא ליכא".  The money becomes relevant in Olam HaBa.

This is the meaning of the Passuk "אם כסף תלוה את עמי את העני עמך". The word "תלוה" can alternatively mean "to accompany". Thus the verse can be interpreted as follows: "אם כסף תלוה את עמי", If money accompanies my people (to the next world) it is because "את העני עמך" - it was given to the poor among them.

Mishpatim (1b): Mercifully Righteous

In a previous post we explained that the Torah teaches us the abstract concept that the Tzadikim are empowered to redirect the stricter energies of the universe to places that will not harm the Yidden and will instead serve to lay down the law on those who seek our harm.

Let's take a moment to explain the depth of this idea and its practical ramifications.

Chazal teach that HaKadosh Baruch Hu originally sought to create a world that stood on Din alone. A world where there would be no leniency or mercy in the processes of cause and effect. A sin can generate astonishing destruction, and that destruction was to be obvious and unmitigated.

Although this is ideal in a sense, Hashem knew that the creations would not be able to live under the pressures and intensity of such a reality. Each and every wrongdoing would threaten the very fabric of reality. And even if we were to survive, the blatant obviousness of such interaction would deprive us of our basic right to free choice. Try sticking your hand in the cookie jar when you know the jar will tear your hand off.

To this end, Hashem added the Midah of Rachamim, the attribute of mercy into the equation. The installation of Rachamim into the greater framework allowed for the spectral systems of cause and effect to be subtle and and nuanced in a way that we can exist with free choice and not be instantly obliterated by our own action.

There are a plethora of explanations as to what this means, but we shall focus on the explanation of  R' Sheur Zalman of Liadi, known as the Ba'al HaTanya. Says the Ba'al HaTanya, the concept of 'adding Midas HaRachamim' is to be taken to mean that Hashem planted the souls of Tzadikim in each generation. Their constant presence maintains world order.

There are many manifestations of this truth. Their potent Koach HaTefilah (power of prayer), their willingness to undertake hardship so that others will suffer less and the focused direction of their good deeds are but a few of the ways that they themselves are the embodiment of how Rachamim was coupled with Din.

With this is mind we can more deeply appreciate what it means that the Tzadikim have the ability to mold and shift energies of Din that reverberate through the universe, for this is the very purpose of the conception of the Tzadik in the first place.

Jewish thought, particularly the Derech of Chassidus deeply enforces the need to connect one's self to Tzadikim. Seasoned Ovdei Hashem can help us tap into higher levels of spirituality. This is the meaning of Shlomo HaMelech's instruction to speak out our personal issues with proper mentors. דאגה בלב איש ישיחנה: By simply involving a true Tzadik in my goings on I am inserting his presence of Divine Rachamim into what I am currently experiencing as Din.

Mishpatim (1a): Strict Redirection

ואלה המשפטים אשר תשים לפניהם

These are the laws that you shall place before them.

The implication is that these are Jewish laws and therefore they shall be placed before 'them', namely the judges of the Jewish courts; the Batei Din. R' Naftali M'Rupshitz, zy"a in the Zera Kodesh brings the following teaching from R' Elimelech M'Lizhensk by way of introduction.

The Kever of R' Naftoli

The Pasuk in Tehilim says, אם חסד אשירה ואם משפט אשירה, I shall sing in moments of Your Kindness and I shall also sing in moments when You are strict. David HaMelech is teaching us to follow the instruction of Chazal to cling to Hashem in every situation.

However, there is an allegorical interpretation as well. The term used for fruits that are falling from the tree is פירות הנושרים, which is fundamentally parallels the structure of the word אשירה. Thus the word אשירה can mean 'I shall cause to come down'. Based on this, R' Elimelech explains that when there is a heavenly outpouring of Chesed, the Tzadkim will אשירה, draw it down and let it fall in the spiritual realm of the Jewish people. And the Tzadikim are similarly empowered to redirect strict judgement - דין - as well. This this the meaning of ואם משפט אשירה: that they shall divert those destructive energies onto the nations who seek our harm.

 אם חסד אשירה ואם משפט אשירה - The Tzadik draws Chesed to the Jews and draws the Din to the Goyim.

Says R' Naftali, this principle is rooted in the Pasuk that we began with. ואלה המשפטים, the strict laws, the manifestations of Din, are specifically placed in the hands of the Tzadikim; אשר תשים לפניהם. This way, the direction of world history is steered for the better through their input.

To be continued...

Yisro (3): Me and My Way

לא תחמוד אשת רעך

Don't be jealous of your fellow's wife

The Saraf (Firey Angel), R' Uri M'Strelisk (and here) revealed the hidden message of this commandment:

When a regular Jew comes into contact with a Gadol, there is usually one of two reactions: It's either a turn-on or a turn-off. The first occurs when the interaction creates inspiration. A Tzadik is charged with the responsibility of elevating those in his surroundings. This is the idea. However, sometimes that connection doesn't click and the innocent observer's experience is sapped of its potential. We see him Davening with such התלהבות, fire and passion that we may unfortunately think, "I'll never be like that, so what's the point."

Oy, what a mistake. Hashem's love for the Jewish people is limitless in its depth and its nuance. An expert in gem stones can illustrate the unique glitter that differentiates one stone from another, and all the more so with the infinite beauty that HaKadosh Baruch Hu sees in every Neshamah. Hashem knows exactly our circumstances; He set them up. Hashem knows our strengths and weaknesses; He created us. Thus, what one Jew does to give Avinu SheBaShomayim Nachas Ruach has no bearings whatsoever on the responsibilities of his neighbor. It specifically because each thread is of differing width and color that the tapestry emerges with vibrancy.

The commandment states, לא תחמוד אשת רעך - don't be jealous of your friend's wife. However, the word אשת can also be translated as, 'the fire of'.  Don't be effected by his התלהבות. Hashem's love of you is totally unique. His expectations are of you tailor made. He beams with pride because of you in a way that is not only individual to you, but no one in the history of the world can do quite what you do. 

לא תחמוד אשת רעך - Don't be jealous of your friend's fire.

To be continued...

Yisro (2): Feeling Divine

לא תחמוד

Don not be jealous

The Dibros were delivered in a deliberate sequence; There is a meaningful order to their arrangement. Thus we must understand why the climax of the Luchos, the final act, is the commandment to refrain from jealousy. How is this the pinnacle?

Moreover, how is this even feasable? Jealously is a feeling! I can understand being told not to act on my desires. But not having them in the first place seems to be beyond personal control.

The R' Yechiel Michel, the Magid of Zlotchov, zy"a explains:

The first independent comment of the Ram'a on the Shulchan Aruch enforces the importance of living a theocentric life. This demands a totally engulfing awareness of the Divine pressence. שיויתי ה' לנגדי תמיד, to place G-d before my eyes at all time. Without any interruption the Ram'a adds a second layer: Don't be embarrassed of any person who pokes fun at your connection to Hashem. When serving Hashem, do it proudly.

Here too, we can repeat our aforementioned question: Embarrassment is a feeling. How can we be commanded not to feel? It would be reasonable to instruct not to deter and refrain from doing the right thing due to peer pressure. But this is one step further. Not only must we act appropriately, we must also become impervious to our surroundings. Doesn't that sound unfair?

Says the Magid, both of these - not to feel jealousy and not to be embarrassed - are not commandments as much as they are Heavenly guarantees. If one deeply chisels שיויתי ה' לנגדי תמיד into his psyche, he will automatically be invulnerable to the scoffing of others. Once the world is exclusively viewed through a divine lens, the opinions and comments of mere mortals become utterly negligible.

So too with the Aseres HaDibros. If my day, my who life, starts with אנוכי ה' - that G-d is real and present and vibrant then I will be filled with inner peace. When my first thought is that Hashem is the only legitimate factor in my life I can rise above petty infatuations with the utmost ease. 

Yisro (1b): Never Ready

We explained in the last post that when it comes to internalizng all things that pertain to spirituality, the proper approach is that we are attemping to relate to the unfathomable. Only through a reliquinshing of control do we stand to gain from a learning experience. With this is mind let's add another facet.

היו ניכנים לשלשת ימים

And you shall prepare for three days

The Kever of the Chidushei
HaRim, founder of the Ger
Chasidic Dynasty

In order to receive the Torah, Hashem commanded the Jewish people to spend three days preparing for the event. Chazal teach us that Moshe commanded to prepare for an extra day. Why was this at all needed?

A Mitzvah, any Mitzvah, is an experience of gargantuan proportions. Each deed sends shockwaves through the whole universe. Logic dictates that you can't simply jump into such an endeavor blindly. Preparation is required. This is what the Tzadikim call Hachanah, and different engagements call for varying forms.

Says the Chidushei HaRim, Hashem gave us the three days of preparation as a means to do Hachanah for Kabolas HaTorah. However, once Hashem commanded us to prepare, those days became a Mitzvah in of themselves. And a Mitzvah requires Hachanah, so Moshe commanded us to prepare ourselves for the preparatory days.

The following truth emerges: when it comes to interacting with the infinite, there is no limit to the preparation that we can do. Obviously, we must concretely act eventually, but there needs to be an awareness that it's never enough. We must approach Mitzvos with the proper awe and respect.

Yisro (1a): Losing your Mind

Chazal teach us that when Hashem spoke during the transition of the Torah the experience was so potent that the souls of the Jewish people simple blew out of their bodies and they died on the spot, only to be immediately revived and have the process repeated with the next facet.

It is understandable that Ma'amad Har Sinai had to be an exceptionally powerful experience. But why was it necessary to be overwhelmed to the point of death? Rav Pinchas of Koretz (and here) explains as follows:

Shlomo HaMelech advises us, "דאגה בלב איש ישיחנה" - a worry in a man's heart should be spoken out. The reason that getting something off our chest is so therapeutic is because even though the issue is not the issue is resolved, but rather we have a sense of release. The problem has been relinquished to a higher power.

Thus, Chazal explain that the word "ישיחנה" - should be discussed, should be interpreted "יסיחנה מדעתו", to remove it from the conscious mind (literally, to become distracted away from it). With this we are being taught that we have the ability to objectify our issues and see them and detach.

(This is one explanation as to why the word דבר means both 'thing' and 'word'. Our ability to speak translates an emotional experience into a quantifiable and rational terms. An animal, with no command of language has no sense of separateness from their surroundings. They are totally subject to their environment. Because man can speak he is privy to objectivity.)

The Kever of R' Pinchs zy"a

In several places the term ישיחנה takes on other interpretations as well. That a moment of stress should be transitioned into a Torah-learning session. Thus our mind is connected to the source of all wisdom and we have the ability to return to the issue with more effective problem-solving tools. Elsewhere we are taught that it means we should take a rest. The spiritual benefit of a short nap when trying to deal with an issue is that when we sleep our souls are elevated to a higher world of unity, unbound by spiritual confines. In that sublime, meta-conscious level of sleep we are empowered to come back down into our physical bodies with more calm and conviction.

The common denominator of all of these interpretations is that we can only truly grapple with our most difficult issues when we approach from a perspective that is an 'out of body' experience. Only with that objectivity can we fully internalize what is being demanded of us. A verbal release, toiling in Torah and power-nap bring our minds to an elevated state. With bolstered mental capabilities we can rise to any occasion.

This explains why we heard in the Torah from Hashem in such a way that we died and were revived in the process. When it comes to internalizing and inculcating something so abstract and spiritually demanding as the ultimate Word of G-d Himself, the level of psychological relinquishing required is immense. Death, and the subsequent elevation of the soul is the ultimate out-of-body experience. Therefore the כוחות השכליים - the intellectual capacity of the resurrected far exceed regular human limits.

The practical application is as follows. Hashem communicates with us all the time. The universe is structured in such a way that we are constantly being sent divine messages. We can open a book of Torah at anytime and commune with the Almighty. But the approach must be that there is something broader going on here, that I am taking part in something bigger than myself. It is through realizing that the Torah and life itself are endless in their profundity that I can begin to grasp their essence.

Beshalach (2c): Follow the Light

In the last post we explained that the Jews had such a pining to stay at the shore after Kriyas Yam Suf because the experience of their connection was so deep and so real that they never wanted to let it go. But we know that in the end Moshe Rabeinu convinced them to leave. What happened?

The aforementioned Zohar relates as follows. We know that spiritual revelation is often compared to light (see here). Hashem took the 'light' that was shining at the sea shore and pushed it deep into the Midbar. The Jews now saw that if any connection was possible, it was out there in the wilderness. The fact that they would have to traverse long and far before their next revelation was a non-issue. The thirst and the longing generated in the experience of Kriyas Yam Suf created a vacuum in their souls that needed to be filled, thus they were willing to go to great lengths to find it.

This is how the Navi describes Israel's loving trek into the desert: כה אמר יהוה זכרתי לך חסד נעוריך אהבת כלולתיך לכתך אחרי במדבר בארץ לא זרועה - So says Hashem! I have remembered the kindness of your youth and you bride-like love. You followed me into a barren land.

The simple explanation is that just as an impressionable child trusts a parent or a new bride is completely given over to her prince-in-shining-armor, so too the Jews were willing to follow Hashem into a place where there was no guarantee of food, an בארץ לא זרועה - an barren land.

However, Rav Yitzchak Schmidman zatza"l explained בארץ לא זרועה with a twist. These words can be literally translated to mean "A land where 'no' has taken root" - a space that engenders negativity.

We explained earlier that the main goal of any test is to see if we can follow Ratzon Hashem even when we experience constricted consciousness, מוחין דקטנות. We explained that this is hinted to in the words למען אנסנו הילך בתורתי אם לא, which we explained to mean 'to test if you will go after my Torah even when things feel 'no', even when we are not at our best.

The retraction of the light of Kriyas Yam Suf created a massive shift into 'לא' for the Jewish people. It dropped them from the elevated status that they were on and left them with profound מוחין דקטנות, and they were willing to go along with Ratzon Hashem and follow Him into the bleak desert, בארץ 'לא' זרועה - A place where 'no' has taken root, a space that engenders מוחין דקטנות. Am Yisrael's test was 'למען אנסנו הילך בתורתי אם לא' - and the Navi testifies that they passed with flying colors.

When we fully engage our Avodas Hashem even when things feel 'לא', even when we experience מוחין דקטנות we are displaying the Jewish soul's innate desire to find Hashem no matter where He may be hiding Himself. Just as a father steps back to encourage his son to learn to walk towards him, so too Hashem 'retreated' deep into the desert to instil this quality into the spiritual makeup of the Jewish people.

'למען אנסנו הילך בתורתי אם 'לא

לכתך אחרי במדבר בארץ 'לא' זרועה 

Beshalach (3): Greatness in our Oneness

הים ראה וינס

The sea saw and it fled

The Passuk in Tehilim illustrates how the Yam Suf fled before the Jewish people, causing it to split. The Medrash asks, what did the sea 'see'? The Medrash answers as follows: "ראה ישראל באים ורכוש מצרים בידם" - the sea saw Israel coming and the property of the Egyptians in their hands. Apparently, this sight was so awe-inspiring that the the sea was forced to withdraw and split.

The Yidden are usually referred to as either 'בני ישראל' or 'עם ישראל' - the children or the nation of Israel. Yet here they are simply called 'ישראל'. What is unique about this incident that we are called by this broader title?

Based on the words of the holy Yismach Moshe, zy"a, we will hopefully achieve some understanding.

Chazal teach us that, אלמלי היו ישראל באגודה אחת לא שלטה בהם כל אומה ולשון - 'If only the Jews were to totally banded together as one, no nation would have any control over them.' Why is this so? (And it is also interesting to note that here too we are referred to simply as Yisrael.)

The explanation is profound. Yaakov received the name ישראל on the grounds that כי שרית עם אלהים ואנשים ותוכל - You did battle with angel and man, and you were victorious. Yisrael is the name of dominance. Upon Yaakov Avinu's passing he divided this characteristic among his twelve children, who in turn passed it on to the six hundred thousand root souls of the nation. What emerges is that Yaakov Avinu's 'נשמה הכוללת' - his collective soul is splintered and fragmented in each and every one of us.

A nation is united but they are not one. Siblings are related but they too are not one being. However, because the Jews find their essential root in one, collective soul we can transcend above עם ישראל and בני ישראל and simply bear the title of ישראל, the inclusive embodiment of our holy ancestor. And as we learned, the name ישראל implies the ability to overcome any obstacle.

Upon the exodus, the Jews attained such a level of brotherhood and unity that they merited the grand title of ישראל. Their souls were fused together as one. With the collective spiritual force that they generated, the sea was forced to 'run away'. How powerful are we when we come together!

Beshalach (2b): A Treasure Trove

ויסע משה את העם מים סוף

And Moshe caused the people to depart from the sea.

Rashi explains that the Jews needed to be forced by Moshe to leave because the booty and treasure that was washed up on the shore was simply to enticing to give up. The ביזת הים was fantastic and they wanted to collect every last gem. This explanation seemingly casts the Jews in a shallow light.

The Zohar however gives a different explanation. We know that the שירה was an expression of tremendous prophecy. Chazal explain in detail the sublime spiritual heights that the Yidden reached at the shore. They saw and experienced visions far beyond any other prophet. After so many years of exile they never wanted to leave. They couldn't let go of the Dveikus. They thirsted to hold on to this moment forever.

How are we to reconcile these two seemingly contradictory explanations? The answer is that the true ביזת הים, the 'treasures' and 'gems' that Am Yisrael was so greedily collecting was the once-in-a-lifetime closeness being revealed then. This was the gold, this was the silver and precious stones.

To be continued...

Beshalach (2a): Yes When it's No

למען אנסנו הילך בתורתי אם לא

In order to test if you will go in the ways of the Torah or not...

Hashem provides enough of the מן to last for each day. The simple point of the test is to see if the Jews will adhere to the directive not to leave any over. However, says R' Mordechai of Lechovitch, zy"a, each facet of the Torah is pertinent to us now as well. Being as we no longer receive the Man, what relevant message can be found today?

Life experience has taught us that our relationship to spirituality is not static. We all have 'Yes' days and 'No' days. A day when we feel capable of fulfilling our potential is a time when we are imbued with מוחין דגדלות - a clear and open mind. The days that things are foggy are when we are experiencing מוחין דקטנות - constricted consciousness. Hashem asks each one of us "הילך בתורתי אם לא"? Are you going to give it your all even on a 'No' day?

This is the crux of every test we are given. Just as our personal feelings of inspiration can fluctuate, so too there is a certain level of plasticity when it comes to Hashem's expectations of us. Life throws us practical and emotional curve-balls that sometimes make demands that are are beyond our control. The point of every test is to see what we are capable of even when we are experiencing מוחין דקטנות.

To be continued...

Beshalach (1): Naturally Divine

וישב הים לפנות בוקר לאיתנו

And towards the morning the sea returned to its strength

Once the Egyptians entered the water the sea reverted to its original form. No longer did it stand upright. Chazal explain that the word 'לאיתנו' should be read  as to mean 'לתנאו' 'its original condition'. This is a reference to a deal that G-d cut with the waters of the earth that they would split for the Jews when they arrived at the shore.

An amazing story explains how crucial this point is.

There was a religious man with a broad academic background who arrived at the calculation that the sea was meant to split precisely at that moment. The miracle was no miracle at all, rather it was a nifty meshing of scientific coincidences that happened to save the day. He found it troubling that so much of the exodus story revolved around a scientific anomaly so readily understood. So he traveled to the Ba'al Shem Tov to resolve his unease.

When the Ba'al Shem saw the man approach he went into the Shul to give a public address:

"There are those out there who believe that they can scientifically justify Kriyas Yam Suf. Fools!  The Torah begins 'בראשית ברא אלוקים' - In the beginning G-d created. The word 'אלוקים', which means G-d has the same Gematria (numerical value) as the word 'הטבע' - Nature. The most miraculous wonder of all is that HaKadosh Baruch Hu completely meshed His Divine will with the systems of creation. There is a fusion between Divine and mundane. This union manifests itself in 'explainable' miracles. This is the meaning of re-reading the word 'לאיתנו' to be 'לתנאו'. Hashem originally set up the world so that the waters would split for Am Yisrael. The fact that this event was hard-wired into the fabric of reality is the greatest proof of Divine Providence. Had there been no Jews there would have been no natural way for the sea to do what it did!"

This is the meaning of what Chazal explain the word בראשית to mean בשביל ראשית, for the Jews, who are called Reishis. The laws of nature were predicated on the needs of the Yidden throughout the ages.

Bo (3): Blinding Light

לא ראו איש את אחיו... ולכל בני ישראל היה אור 

No Egyptian man saw his fellow, and for the Jews there was light.

This Passuk requires our attention. We know intuitively that the Jews weren't subject to the plagues, so why does the Passuk here need to inform us? Secondly, the verse couples the Egyptian darkness together with the Jewish light in such a way that the two are interdependent. How are they connected? Seemingly the absence of the plague allowed for the sun to carry on as usual, yet something else is being implied.

The Kever of the Ahavas
Shalom zy"a

The Ahavas Shalom, Menachem Mendel of Kosov zy"a explains that there are two ways to accomplish the effect of darkness. The first, and more obvious method is to deprive the space of light intake (shut the windows); thus darkness ensues automatically. But there is a second way. Experience shows that we cannot stare into direct sunlight. It either forces us to shut our eyes, or it blinds us. Either way, it is the brightness of the light itself that causes our inability to utilize it. Darkness can come from no light, but too much light has the same outcome as well. Blinding light is essentially darkness.

The same is true of spirituality. Hashem provides the world with life-force and sustains us at every second. But the light that comes from Hashem is constricted and dimmed in order that it doesn't totally blow us away. This has many practical applications. For example, if a new Ba'al Teshuva tries to join Chasidim who Daven ecstatically, he might find the whole experience overwhelming. Their power can shut him down. 

(Here is one amazing application of this concept: The Mekubalim taught us that there are four 'worlds' or levels to the structure of the universe. The highest world is called אצילות, which means Emanation. This is a realm of pure Divinity. אצילות is followed by בריאה which means Creation. Beneath בריאה is יצירה, the world of Formation. The fourth and lowest world is referred to as עשיה which means Action, and it is the plane of material physicality.

The Mekubalim have coined many different terms to relate the various forms of spiritual activity that are present in these Worlds and how the relate to one another. One puzzling pairing of terms is how the second world of בריאה is called חושך - darkness - and the world beneath it, יצירה, is called אור - light.

This is the meaning of what we say in Davening, יוצר אור ובורא חושך"" - Hashem 'formed' light and 'created' darkness. The implication being that Light is connected to the world of יצירה and darkness to the world of בריאה.

This is perplexing based on the assumption that the higher worlds are more spiritual than the lower worlds. This being so, why is it that יצירה is called Light? Would it not be more logical to flip the terms and refer to בריאה as Light?

The resolution is found in the principle stated above: light that is too powerful is inaccessible and is essentially darkness. The world of בריאה is more spiritually illuminated, but to the point that the light is inaccessible. Thus בריאה is called Darkness. The light of יצירה however is digestible, so that facet of the universe is אור.)

This concept is becomes nuanced because different creations within the universe have different standards what gradation of light can be tolerated. What is 'Darkness' for one may still be 'Light' for another. Take the Ba'al Teshuva we mentioned before: after some time gaining exposure to the world of prayer, that same Tefilah experience can be very uplifting when revisited.

This secret unlocks our Pasuk. The Plague of Darkness was not executed by blotting out the sun. It was carried out by bringing into the world a light that the Egyptians couldn't handle. That very same light was empowering for Am Yisrael, up to the point that Chazal detail different manifestations of super-human and meta-physical 'sight' that the Jews experienced during the plague. Thus the darkness of the Egyptians was one-in-the-same as the light of Jews.

More on this to come...

Bo (2): Building a Legacy

ויקוד העם

And the nation bowed

Rashi here lists three reasons that the Jews got so excited:

על בשורת הגאולה וביאת הארץ ובשורת הבנים שיהיו להם""

First, they received the news of the impending redemption. Secondly that they were going to arrive in Eretz Yisrael. Finally, they were to have children.

R' Elyakim Moshe Braiya zy"a (the son of the Kozhnizter Magid) in the Da'as Moshe asks as follows: Every word of Rashi is calculated. Thus, the sequence in which this information was transmitted also teaches us the relative importance of each component. There must be a build up. How are individual children more exciting than national redemption and conquest? Jews by their very nature see the big picture. At my wedding I mention Yerushalayim. At a Bris we say Acheinu. We don't start the Pesach Seder, ultimate family time, without inviting guests from the street first. Suddenly children trump the manifestation of an entire nation's destiny? There must be something deeper going on.

Moreover, Rashi seems to break this third piece of information  into a category all its own! Fist there is the "בשורת הגאולה וביאת הארץ" - the news of redemption and arriving at the Land. They are coupled together. Then comes "בשורת הבנים שיהיו להם" all by itself.

We can resolve these issues based on the following introduction.

The Pasuk says, ורב שלום בניך - there is great serenity for your children. Chazal explain "אל תקרי בניך אלא בוניך". This means that that the word "בניך" - sons - should be interpreted to mean "בוניך" - builders; that those who study Torah and do Mitzvos build the universe and stabilize it. This is predicated on what Chazal teach in Pirkei Avos that the Tzadikim are partners with Hashem in the constant enlivening of the world. Doing Mitzvos and learning Torah are the life-sustaining nutrients that the universe requires to keep on moving along.

The premise behind any Drasha of Chazal is that words that consist of the same structural elements (their letters) are essentially linked, even if their definitions seem to differ on the surface. Therefore we must ask, what is the justification to jump from "בניך" to "בוניך"? What is the connection between builders and children?

The obvious answer is that the whole concept of a legacy is predicated on one generation building on the accomplishments of their parents before them.

However, there is a deeper facet at play as well. Chazal have taught us (see Rashi in the beginning of Parshas Noach) that the legacy (literally "progeny") of a Tzadik is crystalized in his good deeds. His children are a facet in the greater latticework of Avodas Hashem. Actions are called children as well. They are 'born' from our thoughts and desires.

This is the meaning of "אל תקרי בניך אלא בוניך". Tzadikim are universe builders and this is their ultimate legacy. Each good deed and positive thought adds a brick into the construct of the upper-spiritual and lower-physical domains of the universe. (This gives new insight as to why people refer to special projects and hobbies as "my baby".)

This is what was truly exciting the Jewish people. More that leaving Egypt, more than getting into Eretz Yisrael the prospect of transforming into "בוניך" - Hashem's partners in creation - was the most tantalizing and inspiring vision they could be offered. Becoming a people of life-givers is more essential to the Jewish Identity than any location can contain. Thus the news of "ובשורת הבנים שיהיו להם" beats "בשורת הגאולה וביאת הארץ" any day.

Hashem told them they would have many children, but the Yidden were wise enough to understand, "אל תקרי בניך אלא בוניך".

Bo (1): Hashem is Here Too

בא אל פרעה

Come to Paroh.

The Sefarim HaKedoshim have all pointed out that seemingly it would make more sense for the Pasuk to state, "לך אל פרעה" - go to Paroh, instead of "בא". We will try to focus on the explanation of the Toldos Yaakov Yosef of Palonya while synthesizing themes from other Tzadikim as well.

The Ba'al Shem Tov revealed a fundamental concept that contains endless applications: "תענוג תמידי אינו תענוג" - A constant pleasure isn't considered pleasurable. This is why the Navi is shown that the angels constantly rush towards and then subsequently withdraw from Hashem's Throne of Glory.  Being forced to eat for hours on end is uncomfortable, even torturous - even is the food comes from a five-star chef. Just as one take pleasure in a delectable meal, so too is there a certain pleasure in feeling satisfied and finishing the experience.  Our souls are dynamic in their essence and thus we have Aliyos and Yeridos - ups and downs - in our Avodas Hashem. This is called רצוא ושוב - running and retreating. It is a fundamental topic in Chassidus.

The Ohel of the 'Toldos' as well as
the 'Mochiach'

There is a deeper facet of this concept as well. Taking off-time from an experience makes the follow-up that much more exciting. For example, the excitement of seeing a relative who lives in another country trumps the excitement of coming home to a sibling that you see every day.

The same applies to our journey in Ruchniyus: We have downs in our spirituality. It's just as natural as inhaling.  It's not something we can avoid. In fact, the opposite is true; down-time is something to fully embrace. Often, when denying we are in a burn-out it only prolongs the process. When we accept the situation, "Right now I'm really out of it", it affords us the opportunity to build up our desire to truly achieve when we do get our Kochos back.

Hashem is not only with us in our Aliyos. He accompanies us on all of our travails; Yeridos included. They too are an integral part of Ruchniyus. תענוג תמידי אינו תענוג.

Moshe's approaching Paroh embodies the ultimate Yeridah. Interacting with ultimate impurity. This dynamic is amplified by the fact that Moshe exists on a tremendously sublime plane of reality. The drop from his natural state of being to debating Paroh is painful. And it was this idea Hashem was teaching us when He said "come to Paroh". You tell a person to come somewhere when you yourself are already in that place. Not 'go here' but 'come here. Hashem was encouraging Moshe to embrace the Yeridah. Hashem was saying, "Come. I am here too."

And all of this for what? 'למען שיתתי אותתי בקרבו' - 'So I may do wonders in his midst.' Internalizing the reality of Ratzo V'Shov enables us to reach tremendous heights afterwards.

Vaera (3c): An Intellectual Leader

The following is the third and final instalment in a series based on the teachings of the Shem MiShmuel on this week's Parsha. Here you can find Part One and Part Two.

We have thoroughly explained that Paroh executed a Galus HaDa'as, an exile of the intellect. He clouded the collective mind and soul of the Jewish people and prevented them from connecting to the Divine. Paroh himself was the human personification of Oref - stubbornness - the antithesis of Da'as which means singular connection. Moshe Rabbeinu told Hashem that if the Jewish people - who had been affected by Paroh -  wouldn't listen to him, the surely Paroh himself, who was the source of the problem would not listen as well.

The final issue that needs to be addressed is HaKadosh Baruch Hu's response to Moshe. He didn't undermine the logic that Moshe presented, Hashem simply informed Moshe that from this point forward he is the governing official of the people. It is unclear how this solves the issue.

Moshe is referred to as the Da'as of Am Yisrael. The Torah, which dictates our every move is oft referred to as Da'as Moshe - Moshe Rabeinu's Intellect. Moshe is, so-to-speak, the Brains of the operation. A slave relinquishes his mind to his master and makes no decisions of his own. He led the people out of Egypt and transformed them slaves into the Dor De'ah: the Era of Enlightenment (derived from the word Da'as). He brought them the G-dly concepts of Torah and infused their being with it. Insomuch as Paroh embodies Oref, and the inability to listen and internalize; Moshe Rabbeinu is the ultimate contrast. He is Da'as. He is the Grand Infuser of spiritual ideals.

By instating Moshe as the official leader of the Jews, Hashem was effectively removing them from Paroh's influence of Oref and connecting them to Moshe, priming them to leave the Galus HaDa'as and instead become the Dor De'ah that they were destined to be.

Vaera (3b): Who Can Listen?

The following is the second installment in a three-part series based on the Shem Mishmuel of Socatchov in this weeks Parsha. The first piece can be found here.

הן ישראל לא שמעו אלי ואיך ישמעני פרעה

The Jews didn't listen to me, how will Paroh listen?

In rabbinics this is called a Kal VaChomer. It is a logical premise that dictates that if a principle is true under strenuous circumstances it will certainly remain true under less challenging conditions. Moshe claimed that if the Jews - lowly slaves -didn't find him convincing, a man with royalty and prestige such as Paroh surely won't take him seriously.

However this claim has a flaw. The Passuk clearly states the reason that Am Yisrael didn't listen to Moshe Rabbeinu. They were overworked and overtired. Moshe came to them presenting lofty images of redemption and unity with Hashem and they were preoccupied dragging boulders. If this is the reason that Moshe was disregarded then what does he have to fear of Paroh? This excuse certainly doesn't apply to the king!

Another issue is that Hashem doesn't answer the Kal VaChomer and thus seemingly accepts it. All He says to Moshe is that from this point forward Moshe is officially the top of the leadership hierarchy, ויצום אל בני ישראל. (See the Sforno.)  Moshe just finished explaining that the people didn't accept him, and suddenly he's the boss? How does that help at all? We have a lot of clarifying to do.

The Shem MiShmuel of Socatchov explains the Kal VaChomer in a fundamentally different way:

As we explained in the first section of this series, Paroh was a power-plant of stubbornness. He personified the inability to connect and internalize. In technical terms, he was the antithesis of the attribute called Da'as. With tremendous spiritual influence he stripped the Jews of their ability to listen. He created a Galus HaDa'as.

This was the essence of Moshe's Kal VaChomer to Hashem. The Jewish people are merely subject to the impure influence of Paroh's attack on Da'as. They are "under his spell" and cannot hear me out. If that's the case, then certainly Paroh himself who is the source of this spiritual corruption won't be able to internalize my redemptive plea! If the infected can't accept me, certainly the essential cause won't accept me either.

To be continued...

Vaera (3a): Separating for Connection

The following is the first installment in a three-part series based on the teachings of the Shem MiShmuel in this week's Parsha:

A central theme discussed throughout all of the Sefarim HaKodeshim during these weeks is the concept of the Galus HaDa'as, how Mitzrayim was an exile of the intellect. What exactly is Da'as and how does it go into exile?

Da'as seemingly has contradictory definitions. On the one hand it seems to mean 'deeply connecting', as it is used as a euphemism for marital relations. On the other hand it also implies to separate. The passage in Shmona Esrei on Motzei Shabbos that serves the purpose of separating between Shabbos and the week is in the Bracha of Chonen HaDa'as. The Gemara explains this placement by saying, "אם אין דעת הבדלה מנין?" If there is no Da'as how can separation be made? These two definitions of Da'as seem be contradictory.

The resolution is nuanced but obvious. True internalization of a concept requires a deep connection/differentiation duality. A true Lamdan (Talmudic analyst) will tell you that it is far more impressive to show how two similar concepts are different than to draw a similarity between two foreign ideas. In the Yeshivos the first tool is referred to as a Chiluk, the second a Tzu Shtel. A good Chiluk is a fantastic display of a mature analytic process as it requires a sharp mental razor.

The total isolation of a concept allows for its curves to be well defined. Only then can full connection take place, for only at that point is the subject matter truly available in the first place. Intimacy with one's spouse is only meaningful under the pretext that there is loyalty within the matrimony. My connection to you is only as deep insomuch as you are "the only one", my soul mate. This is Da'as.

While being pulled in a thousand directions by their demanding, Egyptian task-masters, the Jewish people were robbed of their Da'as. The back-breaking labor left them with a vagueness and cloudiness of mind. There was a feeling of tiredness that comes at the end of a long day... but the feeling never went away.

This was a spiritual assault on the collective Jewish soul and Paroh was the mastermind behind the movement. Paroh was well aware that the redemptive process begins with וידע אלוקים - "and G-d knew" (stated in last week's Parsha), which means the Hashem began to generate a flow of Da'as back into the world to combat Paroh's affront.

Paroh the antithesis of Da'as. The letters that spell Paroh also spell Oref, the back of the neck. You see the back of my neck when I turn away and don't want to look at you or connect to you. The Oref is the opposite of Da'as. If Da'as means to internalize an idea, then it doesn't come as a shock that stubbornness is referred to in the Torah as קשי עורף - stiff neck. Stubbornness is the inability to internalize, the ultimate contrast to Da'as.

Paroh and the Egyptians carried out a systematic mind-numbing operation. By blunting the Da'as of the Jews they became disconnected from Hashem in the most fundamental way. The Pasuk teaches us דע את אלקי אביך ועבדהו, Know the G-d of your ancestors and serve Him. The implication is obvious: without proper Da'as, true Avodas Hashem is impossible. This explains the absolute profundity of the Galus HaDa'as.

To be continued...

Vaera (2): Croaking Piety

In this week's Parsha we witness the plauge of the frogs.

There is a perplexing occurrence between Dovid HaMelech and a frog. When David proclaimed, "כי חסיד אני" - "I am pious", a frog approached him and said, "You only get up at midnight to praise Hashem. I pull all-nighters! I never stop!" How do we see this to be true? How does a frog never cease to praise Hashem moreso than any other creature?

The Sfarim HaKedoshim teach us that the essence of any topic is contained in its first manifestation in the Torah. Frogs show up now for the first time, thus the secret to our Midrash must be contained in this week's Parsha.

The Be'er Moshe of Ozherov explains:

Chazal explain that the frogs that plagued Egypt  were Mekadesh Shem Shomayim in an outstanding way. Moshe told Paroh that the frogs would penetrate  their bedrooms, their dough and their ovens. The frogs said, "When is there dough near the ovens? (the Passuk pairs them together) Only when the ovens are hot." Even though there was no particular command as to what kind of oven to jump into, the frogs thus engaged in extra self sacrifice and ruined the hot ovens - at the expense of their own lives.

We know the famous story that Chanaya, Mishael and Azarya survived a furnace after being thrown in by Nevuchadnetzar for not bowing down to a statue. The Gemara (Pesachim 53:b, see Tosfos there) explains that Chanaya, Mishael and Azarya didn't need to jump into the furnace that Nevuchadzetzar threatened them with because the statue wasn't Halachically considered Avodah Zara on a technicality. However, remembering how the holy frogs jumped into hot ovens - even when not explicitly commanded - in order to generate more honor for Hashem, so too they would risk entering the furnace - even when not required - in order to be Mekadesh Shem Shomayim.

We see that Moshe told Paroh that the plague of frogs would end by the frogs entering the Nile, and there they were to remain forever. The significance of this is that their message of going above and beyond to be Marbeh Kavod Shomayim reverberates forever. The frogs, and their power are everlasting.

This is why in Perek Shirah, the compilation of each facet of the universe and its praise of Hashem, it is the frog who says Baruch Shem K'vod Malchuso L'Olam Va'ed - Let Hashem's Honorable Name forever be great. For it is they, through their lasting identity of self sacrifice, who are the vehicle for Gilui K'vod Malchus, the revelation of Hashem's dominion.

Based on this we can understand how it is that the it is specifically the frog who can trump David HaMelech in piety. For this creature in particular left a mark on the universe that empowers all who seek to be Mekadesh Shem Shomayim to go above and beyond their normal requirements and limits.

Vaera: Aspiring for Greatness is Great

וארא אל אברשהם אל יצחק ואל יעקב

And I appeared to Avraham, to Yitzchak and to Yaakov.

On the words, "to Avraham Yitzchak and Yaakov" Rashi explains "This means the Avos - the forefathers." We know that Rashi's goal is to explain the Torah so that even the most simple of students to understand, but this seems to be restating the obvious. What is the novelty in telling us who our ancestors are?

Says R' Meir HaLevi M'Apt in the Ohr LaShomayim: Rashi is coming to teach us how this particular piece of the dialuge between Moshe and HaKAdosh Baruch Hu is relevant to us as well.

Sometimes we feel that we are so far from spirituality that Hashem isn't concerned with us. "He's interested in the major-league players of the generation. As for little me? Not so much. Hey, we can prove it too! Hashem told Moshe that He only appears to people on the level of Avraham, Yitzchak and Yaakov!"

Rashi is coming to teach us that this is not true. Who are Avraham, Yitzchak and Yaakov? They are the Avos. But the word Av (singular) doesn't only mean 'father' - it means desire. "כי לא אבו" "אולי לא תאבה" (and many other examples as well). Hashem didn't relate to our forfathers because of their greatness. He appeared to them because of their deep desire to connect to Him. Success is a wonderful thing, but it's the inner drive that is really valuable in Shomayim.

This is why Rashi tells us that Avraham, Yitzchak and Yaakov were the Avos; their true value came from their thirst and hunger for holiness, more so than their technical achievements, and it is specifically this attribute that garners them the title Avos. 

Shemos (1b): Kick Back and Relax

We mentioned in a previous post that the reward for Yiras Hashem is the feeling of Yishuv HaDa'as that comes with being at home. The novelty in this is that Paroh attempted to uproot the Jews' sense of internal calm - לכו לסבולתיכם - he wanted them to remain in a constant state of upheaval, forever trying to reach quotas at an unbearable pace. The Sefarim HaKedoshim call this Galus HaDa'as - a Mental Exile. This was Mitzrayim

What emerges is that Yocheved and Miriam, by fearing Hashem and being rewarded with Yishuv HaDa'as, beat the system and prematurely overcame the Galus HaDa'as.

Let's take this idea a step further.

If Galus robs us of our Yishuv HaDa'as, the Geulah is personified by the feeling of Batim, homecoming (as we see by Yocheved and Miriam). This, says R' Menachem Mendel M'Shklov is the meaning of the verse in Tehilim which describes the ultimate redemption, "על אדום אשליך נעלי" - I shall send my shoes on Edom. What is the meaning of this? We will pelt them with sandals?

The answer is as we have been explaining, at the end of the day, when it's all over and world-peace reigns supreme Am Yisrael will be able to relax and finally have Yishuv HaDa'as after this lengthy exile. David HaMelech is teaching us that on a macro-cosmic level the feeling can be likened to coming home and kicking off your shoes after a long day's work. "על אדום אשליך נעלי"

Perhaps we can suggest that this is another facet as to why Hashem tells Moshe to take off his shoes when instructing him to lead the Geulah. Moshe is often referred to as the "Da'as" of Am Yisrael and he was to lead the "Dor Deah" - the enlightened generation. The Geulah was a process of bringing back Yishuv HaDa'as to the Jewish people which is a dimension of "על אדום אשליך נעלי".

Shemos (1a): At Home with My Fears

ויהי כי יראו המילדת את האלוקים ויעש להם בתים

For the midwives feared Hashem and he made for them houses

The Pasuk tells us that the reward for the fear of Hashem was "houses". We know that Hashem works with us Midah K'neged Midah, which means that the reward conceptually matches the deed. What then, is the connection between Yiras Shomayim and the building of homes?

The Mei HaShiloach explains:

Earthly, mundane fear strips a person of his Yishuv HaDa'as - his sense of internal balance and calm. Fear, in its essence is unsettling, this is why we fear the dark. When robbed of our sight we are constantly unsure what is lurking just beyond our reach. It is in the uncertainty that stresses us.

Fear of Heaven however, is different. When my soul concern (pun intended) is remaining strictly in-sync with Ratzon Hashem, all of a sudden life's issues become far simpler. When my life is governed of Yisras Hashem and not fear of the mundane goings-on I already have the answer to every question I may face (although I may need guidance and inner strength to get there.) True fear of the Almighty taps me in to a meta-ethical reality that puts me above and beyond the pettiness of modern life.

A house is the place where I should feel the most security. It's where I go after all my concerns of the day are behind me. I keep the warmth and stability of my family in and the tribulations out. My home is where I store my memories. In short, a Bayis should be the center for my Yishuv HaDa'as.

This is why the reward for Miryam and Yocheved was "houses". Their fear of Hashem garnered for them and internal peace and calm that is only embodied by the sense of home.