Read 'Em and Weep

In this week's parsha (Torah portion), Vayigash, we find several instances of people crying. In Bereishis (Genesis) 45:14, Yosef (Joseph) and his brother Binyomin (Benjamin) fall on one another's neck and weep. Rashi explains that Yosef and Binyomin were crying because of the future destruction of the beis hamikdash (temple), which would take place within their territory in the Land of Israel. Similarly, in the very next verse, it is recorded that "Yosef kissed his brothers and cried over them." In this instance, however, Rashi does not explain that they were also crying over the destruction of the beis hamikdash.


To explain the difference between the two situations, the Aish Kodesh brings support from the Gemara in Rosh HaShanah 28a, where it states, "Commandments were not given to provide enjoyment." Rashi, in his commentary on the Gemara, explains that commandments were given to Israel as a yoke on the neck. This, then, is an explanation of the symbolism found in the account of Yosef and Binyomin. When the two cried with one another, they did so on each other's necks, showing that they mourned the instances of Jews throwing off the yoke of the mitzvos that would happen after the beis hamikdash would be destroyed.

The Aish Kodesh explains that each Jew carries the yoke of the mitzvos on their neck, as we go through life with a specific Divine task. We are required to learn Torah and observe the mitzvos everyday, and are charged to have holy thoughts and speech. The Aish Kodesh says that even at times when we are physically prevented from observing certain mitzvos, we must put forth even greater effort, as we still have the yoke of the mitzvos. In a time of complete catastrophe, when suffering is overwhelming and the world seems to be turned completely upside down, people can not only come to abandon certain mitzvos, but they can shrug off the entire yoke of the mitzvos altogether.


When Yosef was once again reunited with his father Yaakov (Jacob), the Torah records (Bereishis/Genesis 46:30) that Yosef cried on his father's neck, but it does not say that Yaakov cried on the neck of his son. Rashi notes that while Yosef cried, Yaakov was reciting the Shema (the group of verses that are of central importance in Judaism). The Aish Kodesh explains that Yosef came to his father, and began to cry on his father's neck, mourning the future plight of the Jewish people. Yosef also knew that his father, as well as the rest of the people, were now coming into Mitzrayim (Egypt), which would result in an eventual enslavement that would introduce the Jewish people to great levels of tumah (impurity). Yosef, therefore, wanted to know how the Jewish people would survive their time in Mitzrayim, and persevere to reach Har Sinai, where they would receive the Torah. Yaakov, to answer his son's deepest yearning for understanding, began to recite the Shema, showing Yosef that the people would survive by a constant returning of their souls to G-d. This is because the recitation of the Shema, when it is recited carefully and with great intent, serves to rededicate ourselves to Divine service, echoing the words of the sefer Ma'or v'Shamesh, which states that one who recites the Shema properly during shacharis (the morning prayer service) will find his avodah (Divine work) successful throughout the day.

If the Faller Falls

In Pirkei Avos ("Wisdom of Our Fathers") 2:7 it says, "He (Hillel) also saw a skull floating in the water. He said, 'Because you drowned other, you were drowned, and those who drowned you will eventually be drowned.'" Rabbeinu Bachya, in his sefer Chovos HaLevavos ("Duties of the Heart", written in 1040) asserts that all monetary loss and physical harm that befall a person are decreed in the Heavenly court. The Ohr HaChaim ("Light of Life", Rabbi Chaim ibn Attar), along with others, disagrees with Rabbeinu Bachya in this, stating instead that Heavenly decrees are fulfilled primarily in natural ways, and only secondarily through human hands. Furthermore, a person of high criminal drive may also act out their violent desires on those without a specific Heavenly decree. Based on this secondary opinion by the Ohr HaChaim, criminal cannot claim to simply being messengers of the Divine Will, as it states in Makkos (10b), "Bad things come from bad people." The Rambam (Maimonides) writes that this is why the Egyptians were punished for enslaving Israel, which was clearly something that had been Divinely decreed against the people.


The Ruach HaChaim, in his commentary on this particular portion of Pirkei Avos, cites Devarim (Deuteronomy) 22:8, "Make a fence for your roof so that you will not place blood in your home if the faller falls from it." The language of the Hebrew states explicitly "ki yipol hanofeil mimenu," or "if the faller falls from it," showing that the one who falls in such a case is someone who is already destined to die by falling due to a Divine decree. The fact that the Torah still finds the owner of the building liable for the faller's death shows that we can act in ways which remove ourselves from the place of arbiter of Divine punishment. In the case of the drowning victim, even if he died because of his own misdeeds, those who drowned him will also be punished.

In the written Torah itself, several activities carry with them punishments that are in the form of the death penalty. The Oral Torah, however, which contains the details regarding the specifications for such punishments outlines an intricate set of requirements:
1. Two legally proper witnesses must see the perpetrator on their way to commit an offense that requires capital punishment.
2. The two witnesses must both warn the perpetrator of the consequences of committing such a crime.
3. The perpetrator of the crime must give clear acknowledgement as to the consequences, and then continue with the desired course of action.
4. An elaborate set of judicial procedures, including rigorous examination of witnesses and limited means of introducing evidence, had to be carried out with complete success.
All of these requirements were to limit the executions carried out by the beis din (court) in ancient Israel. Indeed, when the Jewish people began to decrease in their piety, and there were doubts in their ability to carry out the judicial specifications in the most detailed way, the Sanhedrin recused themselves and all other Jewish courts of being able to carry out capital punishment. This, then, placed the Divine decree completely in the hands of the Divine through natural phenomena.


A famous discussion regarding the death penalty takes place in Makkos (one of the groups of the Mishnah), with Rabbi Akiva and Rabbi Tarfon on one side, and Rabbi Shimon ben Gamliel on the other. The mishna cites that a court which killed one person in seven years was considered destructive, and some opinions even stated that a court which killed on person in seventy years was considered destructive. Rabbis Akiva and Tarfon then assert that had they lived during the time when the Sanhedrin carried out capital punishment (as they were born several generations later), their own attention to detail would have made their rigorous examination of the case so intense that no person would ever be able to be found guilty in such a case.

(Written in honor of Harav Levi Yitzhcok ben Sorah Sosha, ztzv'kl, the Bostoner Rebbe, who was niftar on Shabbas parshas Vayishlach.)

These Lights Are Holy

Just a few short things about Chanukah...
1. Chanukah is one of the three major holidays (the other two being Purim and Simchas Torah) that was established by Chazal (the early rabbinic sages). As such, it shows the importance of human interaction in the development of the spiritual process, and the need of human interaction to fulfill the Divine will. Even though the holiday of Chanukah was established by Chazal, the blessings that we recite over the candles cites G-d as commanding us to light them. This is because G-d wants human interaction, human thought, and human processes to go into the reciprocating process of creation, and He Himself commanded humanity to do so. Thus, the creation of Chanukah is a fulfillment of this command, and we can make a blessing citing G-d as the "commander" of the holiday.


2. The Chiddushei HaRim, the first Gerrer Rebbe zt"l, writes that the act of lighting the menorah is not simply a commemoration of the miracles of Chanukah, but that we actually see the miracles in our own lights. This is shown by the fact that we say "haneiros halelu", or "these lights" are holy, not simply the ones in previous times. Reb Levi Yitzchok of Berditchev zt"l, the Kedushas Levi, writes that each year during Chanukah, the strength and miracles of the original Chanukah are put into the world. The result of this is an intense potential for spiritual enlightenment, which he says can be felt to the extent that we withdraw ourselves from physicality and attach ourselves to spirituality instead. The Sfas Emes, grandson of the Chiddushei HaRim, says we can do this by allowing the mitzvah of lighting the menorah to help us connect to that which is beyond the natural world. This is, indeed, the entire point of mitzvos, as they are meant to turn the mundane world into a continuous spiritual endeavor.


3. While Chanukah is celebrated for eight days, the miracle of the lights itself did not last for eight full days. Because enough oil was found to last one day, the miracle of Chanukah is truly only seven days. The Beis Yosef, a prominent legal scholar of the 1500's, famously asks this question in his writing. While there are many answers given by various authorities, and answers continue to be suggested, I have a personal favorite. The answer that speaks to me the most is that at a time when all seemed to be destroyed, after having taken back the temple from the hands of the Greeks, and seeing that they had completely defiled the temple, the fact that they still had enough hope to even look for pure oil is itself a miracle. Therefore, we celebrate the holiday of Chanukah for eight days: seven for the oil, and one for the perseverance of hope and trust in G-d, even when it seems to not make sense.

Life is Contemplation Spread Thin

This week's Torah portion, Vayeishiv, includes the passage, "And Yaakov settled in the land where his father dwelled" (Bereishis/Genesis 37:1). The Noam Elimelech zt"l, the holy Reb Elimelech of Lizhensk, the author of one of the greatest Chasidic works, connects this passage to the verse in Tehillim (Psalms), "May there be peace in Your chambers, serenity in your palaces." In showing the connection between these two verses, the Noam Elimelech addresses the innate task of the human being, an why we are given the specific role that we are given in creation.

To explain this, the Rebbe Reb Meilech brings the teaching of the Gemara that since the beginning of creation, there was not one who called G-d "Adon", or Master. The first being to do so was Avraham Avinu, Abraham our father, who began to address G-d as Adon, teaching us that we must strive to unify the Divine Name of Hashem, the four letter sacred name of G-d, which is read the same way as Adon'ai (My Master). The Zohar (central work of kaballah) further teaches that whenever we read the sacred Name of G-d as Adon'ai, we should meditate on unifying both names of G-d that are pronounced in that way. When this is done, the task is completed as is stated in Shacharis (the morning service), "El Adon al kol hama'asim," that Hashem is the Master over all creation. The name El implies mercy, as it says in Tehillim (Psalms), "The mercy of El exists all day long." Therefore, when we unify the Divine Name of G-d, we succeed in drawing down mercy into the world, which is "El" (the awakening of kindness in the world), and G-d becomes "Adon al kol hama'asim", master over all creations.

This unification of G-d's name, and the resulting Mastership of G-d, is the meaning of the verse in Chavakuk (Habakkuk 2:20), "Hashem is in His holy place; all the earth is quiet in His presence." The name Adon'ai, as it is the means of pronunciation for the sacred Name of G-d (which is not spelled Adon'ai), is called the "heichal" (entry hall) to the Divine Name. So, when the unification is brought into the "palace" (Sacred Name) by means of the "entry hall" (contemplating the word Adon'ai), "all the earth is quiet," as kindness and tranquility are released into creation. This is the deeper teaching of the verse in Bereishis (Genesis 2:5), "There was no man to work the ground." The word for ground, "adamah", is also used in the phrase in the Torah, "adamah Elyon," meaning, "I shall liken myself to the Exalted One." Therefore, man should always strive to compare the creation (adamah) to the Creator (Elyon), drawing the lower world to unity with the upper world. This is the reason for the creation of Adam, the first creature to begin the process of unifying the worlds. This beginning process is alluded to in the kaballistic introduction to the creation of Adam, stating that "a mist ("ad" in Hebrew, the first two letters of Adon'ai) rose from the ground."

From Adam until Avraham Avinu, no person called G-d "Adon", Master. Because of Avraham's great love and intellectual service, he was able to truly call G-d Master. According to the Noam Elimelech, this is done primarily through intellect, and the contemplation on the greatness of creation and the loftiness of G-d. After this meditation, awe and fear will naturally develop due to the intensity of the true expansion of Hashem's presence in creation. The Noam Elimelech says that this is the ideal manner in which we should serve G-d, as mitzvos (commandments) are also directed at this process. If this is the case, then why do we need to do the mitzvos at all? Shouldn't we achieve our avodah (holy work) through the better process of meditation, and not through the physical tasks associated with mitzvos?


To answer this question, the Noam Elimelech notes that we are, through the process of creation, (either seemingly or literally) compartmentalized into bodies, with each fleck of our souls having greater intensity around the physical bodies that we inhabit. If we were to simply meditate on G-d and the greatness of creation at all times, without interruption, our physical existence would be nullified due to the overwhelming majesty of G-d. This would not allow us to continue to live and awaken the sparks of Divinity scattered throughout creation for us to find. Therefore, we were given mitzvos, commandments to connect us to our physical body and to less-obviously lofty parts of creation. However, so that we would not be connected to physicality simply to be connected, each mitzvah was connected intrinsically to a piece of creation where we are to awaken sparks of the Divine (ex. special restrictions of shechita, or kosher slaughter for animals), which give us the connection to physicality and G-d at the same time, a state of being called "deveikus", or "cleaving."

This is the meaning of the verse first addressed in the opening, "And Yaakov settled in the land where his father dwelled." The root of the Hebrew word for "dwelled" (megurei) is also found in the verse in Bamidbar (Numbers 22:3), "Vayigar Mo'av...And Moav was afraid." Therefore, the verse can be read, "And Yaakov feared G-d at His true level of majesty." This is spoken about Yaakov in reference to the land of Canaan, which represents the physical world and body, and shows that Yaakov was able to remain in the correct level of fear because he was able to remain in his physical body to do his task of deveikus.


Therefore, the verse in Tehillim says, "May there be peace in your chambers, serenity in your palaces." The word for peace, "shalom", is the same as the word "shaleim", which means "complete" or "unified". Similarly, the word for "your chambers" (chayil) is the same as the word for the Divine legions in the upper world. Also, the word for "palaces" in the second half of the verse refers to the physical body, with which one uses to serve G-d through the physical commandments. This presents the deeper meaning of the verse, reading, "May the upper worlds (which is essentially the Divine Name) be unified, bringing about serenity in the physical world." May we all achieve the ability to meditate on creation and the mitzvos done through physical creation, so that "with our own bodies we see G-d," and remain balanced so that our deveikus may last from now until eternity, umein v'umein.

Az Der Eibishter Tanzt

This week's parsha, Toldos ("Generations"), speaks of the birth of Yaakov and Eisav (Jacob and Esau), Yitzchok's movement within the lands of Avimelech to escape famine, and the eventual giving of the birthright to Yaakov instead of Eisav. The culmination of the parsha, with the blessing of Yaakov, gives tremendous insight into the nature and essence of Judaism, in contrast to other faiths and contemplative practices.

The Torah records the bracha (blessing) given by Yitzchok to Yaakov, beginning,"V'yiten l'chu Ho'Eloikim mital hashomayim imishmanei ho'uretz, v'roiv dugon v'siroish" ("And G-d will give you from the dew of the heavens and the fatness of the earth, and an abundance of grain and wine"). From the very first word, the blessing seems to use strange language. What is the reason for starting the bracha with the word "and", as if the bracha is a continuation from a previous statement? Rashi, the historical supercommentator on the Torah, cites a Medrash (allegorical source) saying that to begin a bracha this way means that it will happen, and then happen again. However, does this imply that without the word "and" attached to the first word, the blessing would only be fulfilled at one time, and then end?

From a second angle, the bracha seems odd in that a spiritual inheritance should revolve completely around physicality. On the surface, this presents the idea that though we are here for a spiritual task, the task does not include going without our physical needs, and sometimes (if we happen to come to the place of matching our desire with the will of G-d) our wants. It is not the plan that we suffer in this world in order to reach an enlightened state, but that we should instead strengthen and comfort ourselves so that we might be better equipt to do our jobs in this world.

For the Sfas Emes (a previous rebbe of Gerrer Chasidus, about whom enough cannot be said), the union of these two concepts explains the true meaning of the beginning of the bracha. By receiving an abundance of material things, and using them to complete the will of G-d (ex. using food to strengthen our bodies), we return the essence of these objects (which is spiritual, as the essence of all physicality is spiritual) to their source. In return, we receive more from above. The Medrash presents this idea in the imagery of a cave near the ocean. At first, the cave receives water from the waves, but then the waves retreat, returning the water to the ocean, with the cycle repeating over and over; a constant reciprocation between man and G-d, the lower world and the higher one.


In Judaism, this is the task of humanity. The world was created in the mystical emptiness left when the Ein Sof (Infinite Presence) was withdrawn, and all of physical existence is only a game of hide-and-seek with sparks of the Divine. By reaching out to the physical world, accepting the task at hand when we find physicality presented to us, and acknowledging that physicality is a necessary means to the final end, we reunite the Divine sparks with their source(a process known by the name 'shevias hakeilim'). It is not for us to run away from the world and retreat into contemplative, monastic life. We must recognize that physicality is a bracha, but it is left to us to confront it and elevate our surroundings.

"The religious ideal is not withdrawal from the physical world in an attempt to become an angel. On the contrary, we want to be involved in many different facets of the world and apply the moral and spiritual guidance of G-d to every aspect of life." -Unknown

Shuvah, Hashem, v'Hinacheim

During the ten days between Rosh HaShanah and Yom Kippur, it is the job of every Jew to spent much time learning, praying, and meditating to bring themselves to a place of repentance and contrition for the wrongdoings, so that they might put themselves on a more correct path. However, it is a central principle in Judaism that since all mitzvos (commandments) are true because they are extensions of the Truth (G-d), then G-d also keeps all of the mitzvos. The same, then, applies to teshuvah (repentance).

It is a somewhat strange thing to think that G-d repents, but the Torah itself cites examples of G-d doing repentence. In Shemos (Exodus) 32:14, the Torah says, "V'yinacheim Hashem, al hara'ah asher diber laasos l'amo" ("And G-d repented for the evil which He said He would do to his people"). The same is found in Tehillim (Psalms) 90:13, where we read "Shuvah Hashem...v'hinacheim" ("Return, O G-d...and repent").

While it is presented in the Torah that G-d does teshuvah, there is also the principle that G-d does not change. However, when looking at the Torah, our lives, and the world, we seem to have countless instances when G-d has changed, given a new decree, or decided against continuing punishment. The truth is, though, that it is not G-d who has changed, but us. Each step a person takes in the world of spirituality brings them to a brand new madreiga (level), which has its own set of opportunities, blessings, and availabilities. When we experience hardships, or see ourselves moving toward impending calamity, and work to elevate ourselves spiritually to correct our path (i.e. repent), our new level opens up brand new vessels to receive a completely different aspect of G-d's kindness, which was not available to us on the previous level.


When we do true teshuvah, and move as a people beyond a previous state, we not only reach a new level, but the previous misdeeds are transformed into good deeds, as they are now seen in the light of being instrumental in our current elevation. This is why it is extremely important for the Jewish people to have a strong connection with and follow the righteous people within each generation, since there exists the rule, "Tzadik gozer, Hakadosh Baruch Hu mekayem" ("A righteous person decrees, G-d enacts"). It isn't that a tzadik (righteous person) forces G-d to act in a certain way, but the minhagim, chidushim (insights), and other gazeiros (decrees) that the tzadik gives to his followers open up endlessly exapnding vessels, through which G-d can impart unimaginable goodness guaranteed by our new level.


So, how is it that G-d does repentence? The previously quoted verse in Tehillim is followed by verse 14, which says, "Sabeinu vaboker chasdecha," ("Satisfy us in the morning with Your mercy"). That is to say, after we have done our teshuvah, after we have implemented the directives of our tzadikim, after we have seen ourselves to a new spiritual level, satisfy us with the realization that You (G-d), too, have responded by revealing the innate goodness and holiness found deep within our previous punishments, and are refreshing us with as much revealed goodness now as hidden goodness in the past.

Ashreichem, Yisroel

In Tehillim (Psalms) we find the verse, "Rosh devarcha emes" ("The beginning of your word is truth"), which leads us to ask, "Why the beginning?" Because each word is of vital importance in the Torah, there must be a reason why the word "beginning" was chosen over the word "all", or simply "Your word is true". Chazal (the Jewish sages) comment on this verse in the Gemara. They note that when the nations of the world heard the Ten Utterances (Ten Commandments), they heard "I am G-d", and immediately began to assume that all of the commandments and lessons in the Torah were simply to be a result of G-d's own pleasure and because of G-d's need for recognition. However, when the nations heard later commandments, such as "Honor your father and mother", and "Do not steal", they saw that the beginning statement, "I am G-d", must also be true.

The nations, therefore, legitimized G-d's existence and truth through the seeming universality of what was revealed after the initial statement of G-d's existence. This is the way that the world seems to work: it is only after the results are in that we can give an account of the deliverer of those results, and they apply the same to G-d. However, when they see the Jews practicing actions that do not go by any logic or understanding that will seem to be "intrinsically true", then they mock the Jewish people with regard to the practice.

For the Jewish people, however, it is the opposite. Continuously during Rosh HaShana and Yom Kippur we say, "You, G-d, are true". This means that there is no truth, no reality, nothing at all other than G-d. We are not forbidden to steal because it is universally good and intrinsically logical not to steal, but we are forbidden to steal because it is given as an extension of the Truth, which is G-d. Therefore, Dovid HaMelech (King David) says in Tehillim, "The beginning of Your word is true," to show that since the first of the Ten Utterances was "I am G-d," it qualifies all to follow as completely true, since Truth is revealing it. We may not agree, we may not understand, and chas v'shalom we may not follow, but none of that makes it less true.

Therefore, during the prayers for Rosh HaShanah and Yom Kippur we say, "Your throne is established in kindness, and You will sit upon it in truth". By defintion, this kindness (chesed) is something that extends to all people, even those who seem to not deserve it. It might appear to be counterintuitive for those that we deem unworthy to receive G-d's kindness, but these things do not depend upon our values and assumptions, as the verse says, "and You will sit upon it in truth". There is no such thing as "intrinsic" or "universal"; there is only G-d, which is Truth.


It follows then, that Rabbi Akiva says in the Mishnah, "Ashreichem Yisroel! Lifnei mi atem mitaharin? Mi lifnei m'taheir es'chem? Avichem shebashamayim!... V'yomer, 'Mikveh Yisroel HaShem', ma mikveh m'taheir hat'mei'im, af Hakadosh Baruch Hu mi'taheir es Yisroel" ("Fortunate are you Israel! Before whom are you cleansed? Who cleanses you? Your Father in Heaven!... And it is said, 'The mikveh of Israel is G-d', for just as a mikveh cleanses something impure, so The Holy One cleanses Israel"). The Jewish people are fortunate because we recognize that truth exists only because it is an extension of G-d, allowing ourselves to accept our role as His children, making Him our Father, which in turn allows Him to treat us with the overflowing kindness that a father shows a child, purifying us even when we do not seem to deserve it... and when we are purified by the source of all truth, we are truly purified.

(As learned from the holy sefer Aish Kodesh, by Hagaon Harav Kalonymos Kalmish Shapira, HY"D, the Rebbe of Piacezna. May he receive zechus from those learning his words during this time of teshuvah and cheshbon.)