There is more to the world around us that what we sense with our eyes. Everything physical has a spiritual aspect to it. Even those things which our eyes tell us are antithetical to holiness have a spiritual aspect. They must, otherwise they would not exist. Those who are on a high spiritual level can sense the spirituality. The nation of Israel in the desert were on such a level. Not only were they on this level, but their high spiritual level spilled over, so to speak, on their surroundings such that the peoples they passed and with whom they came into contact experienced a Godly revelation as well. What happens when a person who is not ready for it, experiences a spiritual truth that contradicts the evidence of his own eyes? The Sfas Emes explains that he denies it and believes, rather, what he sees. The wicked cannot see the truth.
This explains the pasuk at the beginning of our parsha, “... עם יצא ממצרים הנה כסה את עין הארץ .../… a nation went out from Egypt; behold, they have covered the face of the earth …” The literal translation is, “He has covered the eye of the land.” “The eye of the land” is a metaphor for eyes which only see the physical. Balak, as well, experienced the revelation which showed the spiritual to be the ultimate reality, not the material world around him. From his perspective, though, the exact opposite happened. The reality of his physical surroundings were covered over with a veneer of spirituality. This is why he was angry with the nation of Israel. They were disturbing his view of reality.
Wednesday, June 27, 2007
Sunday, June 24, 2007
Balak 5631 First Ma'amar
With God's help I created this blog one year ago. The first blog post was parshas Chukas last year.
From now on I will post a link to the ma'amar that was posted last year. I'll also post an additional ma'amar for this year.
Here is the ma'amar that I posted last year for parshas Balak: Balak 5631 First Ma'amar
From now on I will post a link to the ma'amar that was posted last year. I'll also post an additional ma'amar for this year.
Here is the ma'amar that I posted last year for parshas Balak: Balak 5631 First Ma'amar
Friday, June 22, 2007
Chukas 5631 Second Ma'amar
This week’s parsha begins with the laws of the red heifer. The ashes of a red heifer are required as part of the procedure to purify one who has had contact with a corpse. Together with the red heifer are burnt the wood of a cedar tree, hyssop and scarlet thread. Why are these burnt, too? Rashi cites a Midrash explaining that metaphorically the entire procedure of the red heifer is a purification and atonement for the sin of the golden calf. In this context the cedar tree which is very tall represents one whose haughtiness causes him to sin. The hyssop grows low to the ground and the scarlet thread in Hebrew is synonymous with the Hebrew word for worm. These represent humility. The Midrash states that a haughty person who sinned should humble himself like a hyssop and a worm. He will then be atoned.
But isn’t repentance needed for atonement? How does humbling oneself – ridding the haughtiness – atone for sin? The Sfas Emes explains. The primary source of sin is arrogance. If we knew clearly that we continue to live each moment at God’s pleasure and that in reality, we are no more than “an axe in the hands of a mason,” we would not sin. The only way we can come to sin is by removing the yoke of heaven from upon us. At the moment of sin, we are not aware of God. This is why Chazal teach us that haughtiness is akin to idol worship. To prevent sin, then, it is crucial to monitor our arrogance level and replace it with humility. The Sfas Emes teaches that the path to humility is paved with repentance. Humility atones for sin because repentance is a part of the process of humbling ourselves before God. Humility is only possible with proper repentance.
Humbling ourselves before God and submitting to Him leads directly to awe of Him. Chazal teach us that awe of God is the vessel which holds all of our service to God. It is the framework upon which everything hinges. We find in Maseches Shabbos, that although a person’s actions may be judged favorably on the Day of Judgment, this is not enough. He must also be found to have had awe of God as Yeshaya said, “יראת ה' היא אוצרו/Fear of God is his treasure.” For example, filling a storehouse with wheat without adding a certain preservative is a waste because the wheat will rot. In fact, the halachah dictates that one may sell wheat with the preservative included at the price of wheat. The buyer is paying for preservative as if he is buying wheat because without it the wheat is worthless. It will rot. So too, mitzvos without awe of God are not sustainable.
Contemplating awe of God while doing a mitzvah, then, is a way of recognizing that this mitzvah that I am now doing has God’s life-force in it. This thought will help me to properly perform the mitzvah. Contemplating awe of God, though, while performing a mitzvah, takes away from concentration on the mitzvah itself. Would it not be better to concentrate fully on the mitzvah itself? The Sfas Emes explains that this is the point of the analogy to the sale of wheat with preservatives included. Even though the buyer is receiving less wheat, he willingly pays for the preservative because without it the wheat is worthless. Chazal hint to this concept when they say that whether one does less or more, the main thing is to do it for the sake of God. Chazal are teaching us that it is better to contemplate doing for the sake of heaven even if this results in doing a little less.
But isn’t repentance needed for atonement? How does humbling oneself – ridding the haughtiness – atone for sin? The Sfas Emes explains. The primary source of sin is arrogance. If we knew clearly that we continue to live each moment at God’s pleasure and that in reality, we are no more than “an axe in the hands of a mason,” we would not sin. The only way we can come to sin is by removing the yoke of heaven from upon us. At the moment of sin, we are not aware of God. This is why Chazal teach us that haughtiness is akin to idol worship. To prevent sin, then, it is crucial to monitor our arrogance level and replace it with humility. The Sfas Emes teaches that the path to humility is paved with repentance. Humility atones for sin because repentance is a part of the process of humbling ourselves before God. Humility is only possible with proper repentance.
Humbling ourselves before God and submitting to Him leads directly to awe of Him. Chazal teach us that awe of God is the vessel which holds all of our service to God. It is the framework upon which everything hinges. We find in Maseches Shabbos, that although a person’s actions may be judged favorably on the Day of Judgment, this is not enough. He must also be found to have had awe of God as Yeshaya said, “יראת ה' היא אוצרו/Fear of God is his treasure.” For example, filling a storehouse with wheat without adding a certain preservative is a waste because the wheat will rot. In fact, the halachah dictates that one may sell wheat with the preservative included at the price of wheat. The buyer is paying for preservative as if he is buying wheat because without it the wheat is worthless. It will rot. So too, mitzvos without awe of God are not sustainable.
Contemplating awe of God while doing a mitzvah, then, is a way of recognizing that this mitzvah that I am now doing has God’s life-force in it. This thought will help me to properly perform the mitzvah. Contemplating awe of God, though, while performing a mitzvah, takes away from concentration on the mitzvah itself. Would it not be better to concentrate fully on the mitzvah itself? The Sfas Emes explains that this is the point of the analogy to the sale of wheat with preservatives included. Even though the buyer is receiving less wheat, he willingly pays for the preservative because without it the wheat is worthless. Chazal hint to this concept when they say that whether one does less or more, the main thing is to do it for the sake of God. Chazal are teaching us that it is better to contemplate doing for the sake of heaven even if this results in doing a little less.
Monday, June 18, 2007
Chukas 5631 First Ma'amar
“זאת חֻקת התורה .../This is the law of the Torah …” The Zohar at the beginning of this week’s parsha cites a similar pasuk, “וזאת התורה .../And this is the Torah …” What is the difference between these p’sukim? Why does the first add the word “חֻקת/law of”? Based on the Zohar the Sfas Emes explains that “וזאת התורה .../And this is the Torah …” alludes to the essence of the Torah whereas “חֻקת התורה/the law of the Torah” is a reference to Torah shebe’al peh/the oral law.
Chazal tell us that God looked into the Torah and created the world. The essence of the Torah is inherent in the world. It is that force which radiates out of the Torah and into every part of the Creation. It is through the Torah that the Creation continues to exist.
Even though the light of the Torah inheres in every part of the Creation, it is not apparent. It is hidden. Our mission is to draw out the Torah’s light, to make it apparent. This task, the Sfas Emes explains, is represented by Torah shebe’al peh. The Torah shebe’al peh is much more than an explanation of the written Torah. It represents our work. It is the avenue through which we can add chidush/novelty whether in deeper understanding of the Torah or by acting according to God’s will.
As opposed to the Torah shebe’al peh/oral law, the essence of the Torah is beyond our comprehension. This is why, “וזאת התורה .../And this is the Torah …”, representing the essence of the Torah, is followed by, “... אשר שׂם משה לפני בני ישראל/… that Moshe placed before the children of Israel.” When the Torah was given, we were all connected to the essence of the Torah through Moshe Rabeinu. This is not a level we could attain on our own, through our own labors.
The Torah shebe’al peh/oral law, on the other hand, represents the Torah we attain and reveal through our labor in this world. This Torah becomes a part of us. In the words of the Chiddushei HaRim it becomes engraved in us. “חֻקת/The law of” in fact, has the same root as the Hebrew word for engrave - חקק. Later in the parsha the Torah refers to Moshe Rabeinu as מחוקק/lawgiver. Here too, it suggests the Torah being engraved in us.
What must we do for the Torah to become engraved in us, to become a part of us? How do we draw out the light of the Torah inherent in everything? The Sfas Emes explains according to the following Chazal. Chazal tell us that we must make our Torah our primary occupation. Chazal say that earlier generations made their Torah their main occupation and their labor transient. They saw success in both. What do we mean when we say that the Torah should be our primary occupation? We’ve said that the light of the Torah is hidden in everything. Making the Torah our primary occupation means, in addition to studying it, looking for the light of the Torah in everything that we do. The spiritual aspect of our actions becomes our primary occupation. The physical activity is only a means to reveal the light of the Torah. In this sense our labor, our physical activity, is transient whereas Torah becomes our main occupation. In order to succeed, though, it is crucial that we take a thoughtful approach to every activity. A person who does everything for the sake of God will realize God’s will in everything he does.
When we do this, the Torah that we reveal becomes a part of us. It becomes engraved in us. This is why Chazal call it “their Torah.” It became theirs when they made it their primary occupation. We find this idea clearly in Rashi’s explanation of the second pasuk in Tehillim, “... בתורת ה' חפצו ובתורתו יהגה יומם ולילה/… He wants God’s Torah and in his Torah he will meditate day and night …” Why is the Torah first referred to as God’s and then referred to as belonging to the one who studies it? Rashi explains that by working at it he makes it his.
We find this concept in the pasuk in Koheles, “החכם עיניו בראשו .../The wise person’s eyes are in his head …” The word for head has the same Hebrew root as the word for first - ראשון. The wise person always connects to the root, the source, the beginning of every action and thing. The source is of course the life force of God. By attempting to do God’s will in all of our daily activities, we are connecting to the source of our actions.
We find this idea also in Yeshaya, “שאו מרום עיניכם וראו מי ברא אלה .../Lift up your eyes and see Who created these …” The life force of God is not apparent in the physical world. In fact a lot of what happens in the physical world is antithetical to Godliness, to holiness. Yeshaya points out that this is only a concealment of God. In reality God is in everything.
This is the meaning of the first Midrash in this week’s parsha explaining a pasuk in Iyov, “מי יתן טהור מטמא לא אחד/Who produces purity from impurity? No one!” The Midrash translates this pasuk, “Who produces purity from impurity? Is it not the One?” Producing purity from impurity seems impossible. However, it is only impossible if we believe that impurity has an autonomous existence. Actually, impurity is simply God’s concealment. Producing purity from impurity is a matter of removing that which conceals God. Intent before we act is crucial. When we subordinate ourselves to the Source of life, God’s concealment is removed. The impurity is removed. This is the essence of teshuva/repentance – returning to the Source.
Whether we come close to God through our actions or not, is completely dependent on our intent. If our intent is to do His will, the Godliness inherent in the action becomes revealed, we come closer to God and we become purified. This is our main occupation in this world. It is our Torah shebe’al peh.
Chazal tell us that God looked into the Torah and created the world. The essence of the Torah is inherent in the world. It is that force which radiates out of the Torah and into every part of the Creation. It is through the Torah that the Creation continues to exist.
Even though the light of the Torah inheres in every part of the Creation, it is not apparent. It is hidden. Our mission is to draw out the Torah’s light, to make it apparent. This task, the Sfas Emes explains, is represented by Torah shebe’al peh. The Torah shebe’al peh is much more than an explanation of the written Torah. It represents our work. It is the avenue through which we can add chidush/novelty whether in deeper understanding of the Torah or by acting according to God’s will.
As opposed to the Torah shebe’al peh/oral law, the essence of the Torah is beyond our comprehension. This is why, “וזאת התורה .../And this is the Torah …”, representing the essence of the Torah, is followed by, “... אשר שׂם משה לפני בני ישראל/… that Moshe placed before the children of Israel.” When the Torah was given, we were all connected to the essence of the Torah through Moshe Rabeinu. This is not a level we could attain on our own, through our own labors.
The Torah shebe’al peh/oral law, on the other hand, represents the Torah we attain and reveal through our labor in this world. This Torah becomes a part of us. In the words of the Chiddushei HaRim it becomes engraved in us. “חֻקת/The law of” in fact, has the same root as the Hebrew word for engrave - חקק. Later in the parsha the Torah refers to Moshe Rabeinu as מחוקק/lawgiver. Here too, it suggests the Torah being engraved in us.
What must we do for the Torah to become engraved in us, to become a part of us? How do we draw out the light of the Torah inherent in everything? The Sfas Emes explains according to the following Chazal. Chazal tell us that we must make our Torah our primary occupation. Chazal say that earlier generations made their Torah their main occupation and their labor transient. They saw success in both. What do we mean when we say that the Torah should be our primary occupation? We’ve said that the light of the Torah is hidden in everything. Making the Torah our primary occupation means, in addition to studying it, looking for the light of the Torah in everything that we do. The spiritual aspect of our actions becomes our primary occupation. The physical activity is only a means to reveal the light of the Torah. In this sense our labor, our physical activity, is transient whereas Torah becomes our main occupation. In order to succeed, though, it is crucial that we take a thoughtful approach to every activity. A person who does everything for the sake of God will realize God’s will in everything he does.
When we do this, the Torah that we reveal becomes a part of us. It becomes engraved in us. This is why Chazal call it “their Torah.” It became theirs when they made it their primary occupation. We find this idea clearly in Rashi’s explanation of the second pasuk in Tehillim, “... בתורת ה' חפצו ובתורתו יהגה יומם ולילה/… He wants God’s Torah and in his Torah he will meditate day and night …” Why is the Torah first referred to as God’s and then referred to as belonging to the one who studies it? Rashi explains that by working at it he makes it his.
We find this concept in the pasuk in Koheles, “החכם עיניו בראשו .../The wise person’s eyes are in his head …” The word for head has the same Hebrew root as the word for first - ראשון. The wise person always connects to the root, the source, the beginning of every action and thing. The source is of course the life force of God. By attempting to do God’s will in all of our daily activities, we are connecting to the source of our actions.
We find this idea also in Yeshaya, “שאו מרום עיניכם וראו מי ברא אלה .../Lift up your eyes and see Who created these …” The life force of God is not apparent in the physical world. In fact a lot of what happens in the physical world is antithetical to Godliness, to holiness. Yeshaya points out that this is only a concealment of God. In reality God is in everything.
This is the meaning of the first Midrash in this week’s parsha explaining a pasuk in Iyov, “מי יתן טהור מטמא לא אחד/Who produces purity from impurity? No one!” The Midrash translates this pasuk, “Who produces purity from impurity? Is it not the One?” Producing purity from impurity seems impossible. However, it is only impossible if we believe that impurity has an autonomous existence. Actually, impurity is simply God’s concealment. Producing purity from impurity is a matter of removing that which conceals God. Intent before we act is crucial. When we subordinate ourselves to the Source of life, God’s concealment is removed. The impurity is removed. This is the essence of teshuva/repentance – returning to the Source.
Whether we come close to God through our actions or not, is completely dependent on our intent. If our intent is to do His will, the Godliness inherent in the action becomes revealed, we come closer to God and we become purified. This is our main occupation in this world. It is our Torah shebe’al peh.
Thursday, June 14, 2007
Korach 5631 Second Ma'amar
The Sfas Emes teaches a fundamental principle. When we subordinate ourselves to God realizing that all our strength comes from Him, he gives us everything we need. When we separate ourselves from God, the source of everything we have, and try to take whatever we want, even what we have is taken from us.
The Sfas Emes understands this from the first Midrash in this week’s parsha. The Midrash quotes a pasuk in Mishlei, “אָח נִפְשָׁע מִקִּרְיַת-עֹז .../A rebellious brother [is deprived] of a strong city …” According to the Midrash, the pasuk is referring to Korach who rebelled against Moshe Rabbeinu. Because he rebelled, he was deprived even of the strength and honor that he had.
The Sfas Emes explains that the first words of the parsha, “ויקח קֹרח/Korach took” implies rebellion against God. Onkelos, for instance, translates this as, “Korach separated himself” implying a separation from Moshe Rabbeinu and God. The Zohar explains that he took for himself. One who subordinates himself completely to God has no need to take anything for himself since God gives him everything he needs. Korach’s mistake then, was that he wanted to take for himself rather than subordinate himself to Moshe Rabbeinu, from whence his honor came.
When he separated himself, even that which he had was taken from him because he cut himself off from the only source of his strength. We find this idea in a pasuk in Tehillim, “אשרי אדם עוז לו בך .../Happy is the man whose strength is in You.” We also find in Yeshaya, “או יַחֲזֵק בְּמָעוּזִי יעשה שלום לי שלום יעשה לי/If [Israel] would grasp my stronghold, he would make peace with me; peace, he would make with me.” By recognizing that God is the source of our strength we connect to Him and we attain peace.
The Sfas Emes explained in the previous ma’amar that the Creation is considered at peace when all parts of it elevate towards God, the One source of all. This happened for the first time on the first Shabbos, Shabbos Breishis and it happens to an extent on every Shabbos. Therefore, when we consciously recognize God as the source of everything we have, we are actively promoting an aspect of Shabbos and peace in the world.
The Sfas Emes understands this from the first Midrash in this week’s parsha. The Midrash quotes a pasuk in Mishlei, “אָח נִפְשָׁע מִקִּרְיַת-עֹז .../A rebellious brother [is deprived] of a strong city …” According to the Midrash, the pasuk is referring to Korach who rebelled against Moshe Rabbeinu. Because he rebelled, he was deprived even of the strength and honor that he had.
The Sfas Emes explains that the first words of the parsha, “ויקח קֹרח/Korach took” implies rebellion against God. Onkelos, for instance, translates this as, “Korach separated himself” implying a separation from Moshe Rabbeinu and God. The Zohar explains that he took for himself. One who subordinates himself completely to God has no need to take anything for himself since God gives him everything he needs. Korach’s mistake then, was that he wanted to take for himself rather than subordinate himself to Moshe Rabbeinu, from whence his honor came.
When he separated himself, even that which he had was taken from him because he cut himself off from the only source of his strength. We find this idea in a pasuk in Tehillim, “אשרי אדם עוז לו בך .../Happy is the man whose strength is in You.” We also find in Yeshaya, “או יַחֲזֵק בְּמָעוּזִי יעשה שלום לי שלום יעשה לי/If [Israel] would grasp my stronghold, he would make peace with me; peace, he would make with me.” By recognizing that God is the source of our strength we connect to Him and we attain peace.
The Sfas Emes explained in the previous ma’amar that the Creation is considered at peace when all parts of it elevate towards God, the One source of all. This happened for the first time on the first Shabbos, Shabbos Breishis and it happens to an extent on every Shabbos. Therefore, when we consciously recognize God as the source of everything we have, we are actively promoting an aspect of Shabbos and peace in the world.
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