The SEFAT EMET on Parashat TOLDOT

The sky over Jerusalem

Photo: Miriam Woelke

B"H

I was planning a much more detailed Torah Parasha but the rocket attacks on Israel became a higher priority. Especially the three people who got killed by rockets this morning: A Chabad family staying in the Negev town of Kiryat Malachi. The family living in India and involved in Chabad outreach had only come to Israel in order to give birth to their baby.

The main incident in this week's Parasha TOLDOT is Yitzchak blessing Yaakov and not Esav. Rivka (Rebecca) had told her favourite son Yaakov to wear Esav's clothes and get the blessing of the firstborn from his father. Were Rivka and Yaakov cheating ?

The SEFAT EMET (the former Gerrer Rebbe Yehudah Aryeh Leib Alter, 1847 - 1905) sees the "hidden G - d" all over this Parasha. G - d is hiding everywhere in this world. In any incident happening to us, everywhere we go. Most of the time we don't even realize it neither do we think about G - d being involved. How can He be involved if I am not getting the job I applied for, the husband / wife I wanted or a lottery win ? Because G - d knows what you should get and what is good for you. Thus, He acts in hidden manners in order to get you onto the right path. 

The job you really really wouldn't have turned out to be too for you in the end. Rivka knew the result in case Yitzchak was blessing Esav first. So, she had to take action and this is where G - d shows His hidden face. 

Our task is to seek for the hidden G - d in our daily lives and everywhere in this world in order to get closer to Him. The difference between G - d and us is that He sees the whole picture and we only see a small part of it.

The Nikolsburger Rebbe on Parashat LECH LECHA

Seen in Zfat / Northern Israel

Photo: Miriam Woelke

B"H

Never mind that we read Parashat LECH LECHA last Shabbat; the Nikolsburger Rebbe brings up a brilliant Parasha commentary I would like to share:

Different Ways of Serving Hashem 

ויאמר ה' אל אברם לך לך מארצך וממולדתך ומבית אביך אל הארץ

 אשר אראך. 

"And Hashem said to Avrom: 'Go for yourself from your land and from your birthplace and from your father's house, to the land that I will show you." (Bereishis 12:1) 

Rashi asks what the meaning is of the word lecha - for yourself, and explains that this means: "For your benefit and for your own good." Hashem's command that Avrohom should leave his birthplace and his family was for his own good. 

Why did Hashem say this to Avrohom? If Hashem would not have said explicitly that it is all for his own good, would Avrohom not have complied? Of course he would have! So why was it necessary to tell him? 

There is another difficulty with these words. Hashem's command for Avrohom to leave his country and family is counted as one of the Ten Tests that he was tested with. But if Hashem promised Avrohom that it would all be for his benefit, then why is it considered a test? If Avrohom would have listened to Hashem without being promised anything as a reward, then it would have indicated his great love for Hashem. The assurance that it is for his own good seems to detract from the difficulty of the test. 

The verse concludes: "To the land that I will show you." Hashem told Avrohom to leave his land, so it is self-understood that he would be going to a different land. It would have been enough for the verse to say: "To where I will show you." What is the significance of the word "land" which appears twice in the verse? 

Parashat EKEV by the Satmarer Rebbe z"l

Sunset in Jerusalem

Photo: Miriam Woelke

B"H

Already three weeks ago, we read Parashat Ekev. One of the Shearim readers sent me the following commentary on the Parasha.
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In Parshas Ekev, in Devarim 11:12, the Torah says (emphazing is mine):

 ארץ אשר ד' אלהיך דרש אתה תמיד עיני ד' אלקיך בה מרשית השנה ועד אחרית שנה 

The Satmar Rebbe points out a glaring lack of parallel structure in our verse, which mentions the beginning of the year (מרשית השנה) and the end of a year (אחרית שנה). He explains that Parshas Eikev is read toward the end of the summer, as vacation slowly comes to an end. The realization that Shabbos M’vorchim Elul is only one week away serves as a wake-up call that the time for examining our ways is just around the corner.

Every year, a person gets excited about this opportunity for spiritual rebirth, eager to improve his deficiencies. He convinces himself that this will be "the year" of all years, the year in which he is finally successful in addressing the issues which have haunted him throughout his life. He makes a list of the areas he plans to rectify. Upon its completion, he becomes filled with enthusiasm, convinced that he is on the home stretch to becoming the new person that he always dreamed of.

Unfortunately, the sad reality is that the evil inclination is only too happy to let him repeat the process he engages in every year. It knows that with the putting away of the sukkah, his dreams will be forgotten for another year as he becomes distracted by the responsibilities of everyday life. As the year draws to a close, he will look back with disappointment and realize that the year which he was sure would be "the year" was in reality just another year. The Torah hints to this phenomenon in referring to the beginning of the year as רשית השנה – the beginning of the year – and the end of the year as merely אחרית שנה – the end of yet another typical year!

However, the Satmar Rebbe, in his inimitable fashion, provides a brilliant insight full of consolation. In the Kedushah said during Mussaf (Nusach Sefard), the chazzan says

הוא אלקינו הוא אבינו. הוא מלכנו הוא מושיענו. והוא יושיענו ויגאלנו שנית וישמיענו ברחמיו שנית לעיני כל חי לאמר. הן גאלתי אתכם אחרית כראשית להיות לכם לאלקים – He is our G-d, He is Our Father, He is Our King, He is Our Savior. He will save and redeem us a second time, and will tell us in His mercy for all to see: "I have redeemed you at the end (of time) as at the beginning, to be to you for a G-d".

The Satmar Rebbe homiletically suggests that Hashem hints to us that we will be redeemed from the current exile אחרית כרשית – when the end (of the year) is like the beginning (of the year). The time will come when we won’t just begin the year excited that this will be "the year," but when we will be able to look back at the end and declare proudly, “This was indeed "the year". When that time comes, Hashem will bring the ultimate redemption, may this be "the" year! 
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A brilliant insight and I wish that we are all able to say: THIS WAS THE YEAR ! The truth is that I would be able to say it. Of course, there were some difficulties I had to go through but for me personally: THIS WAS THE YEAR !

The Baal Shem Tov on Va'etchanen

 Mount Herzl / Jerusalem

Photo: Miriam Woelke

B"H 

The Baal Shem Tov stresses the daily Torah learning. Nevertheless, this should be done with commentaries in order to provide us with understanding. A Jew should refrain from studying Torah, Talmud etc. without commentators because he could be in danger of interpreting things wrong. 

The daily learning gives us strength, Simcha and minimizes strange thoughts.

The Spies, the Jews and the Ge’ulah

 Seen in Jerusalem

Photo: Miriam Woelke

B"H  

This week’s Torah Parasha is called SHLACH LECHA (literally: send to you). G – d didn’t command Moshe sending out spies to Eretz Israel but the people wanted to know where they are going to. In the end, Moshe made up his mind and sent out the spies turning out to be a big mistake. 

The Sefat Emet (Rabbi Yehudah Aryeh Leib Alter, a former Gerrer Rebbe who lived from 1847–1905) brings up an interesting thought in his commentary on the Parasha. He says that the Jews were not ready yet entering the land. For whatever reason but it just wasn’t their time. 

The same happens with our present exile (Galut): If the Jews really desire to return to G – d, He would bring us a speedy and immediate redemption (Ge’ulah). At first, things may seem to move slowly. Just like the Jews in the desert wandering around for 40 years. However, suddenly there could be a fast change and G – d just causes things to happen within a second. The same with Meshiach: First nothing seems to happen and suddenly everything goes so fast we would have never dreamt of. 

This is just a brief idea but I would like to mention another thought: The question is whether the Jews used their G – dgiven FREE WILL by asking to send out the spies. So, did Moshe use his FREE WILL by giving in. The spies, on the other hand, where also using their FREE WILL. Did everything just depend on the FREE WILL or was it all G – d’s plan ? Nevertheless, when using our FREE WILL we should do this with using our Chochmah (Wisdom) and not by following our own preferences in life, as this may have caused the spies to give a negative report.

Parashat Vayakel - Pekude'i by the Nikolsburger Rebbe

 Jewish Quarter in Jerusalem's Old City

Photo: Miriam Woelke

B"H

Using all our Talents for Hashem

ויאמר משה אל בני ישראל ראו קרא ה' בשם בצלאל בן אורי בן חור למטה יהודה

"And Moshe said to the Jewish people: 'Look, Hashem called in the name of Betzalel, the son of Uri the son of Chur of the tribe of Yehuda.'" (Shemos 35:30) 

Why does Moshe tell the Jewish people to "look"? What was there to look at? He should have asked them to listen to what he was saying. 

It is also interesting that we do not find anywhere in the Torah how Hashem spoke to Betzalel directly. The only other mention of his appointment to construct the Mishkan is found in Parshas Ki Sisa, where the verse again uses the word "look", as Hashem said to Moshe: "Look, I called in the name of Betzalel the son of Uri the son of Chur of the tribe of Yehudah." Once again, why does the verse use the word "look," and where to we find that Hashem actually spoke to him? 

This week was the yartzeit of the great and holy tzaddik, Rebbe Elimelech of Lizensk. His brother Rebbe Zusha used to say: "When the time will come for me to stand before the Heavenly Judge, no one will demand of me why I wasn't like my brother Meilich, because Meilich is Meilich, and Zusha is Zusha. What I will be charged with, is why I wasn't the very best that Zusha could have been!" 

Hashem created each and every person with a unique personality and set of abilities. Everyone must seek to bring glory to Hashem through his own abilities and means, through his own intellect and talents. Someone who is wise in Torah should not hold it all to himself, but he shall seek to teach others Torah. Someone who has the talent to teach others should use his talent for Hashem. Someone who has wealth should use his money for Hashem, and someone who is skilled in a specific profession should make use of his skill for Hashem. Everyone should ask himself: In what area do I excel? What am I good at? And after discovering the answer, he should utilize his strong points in order to benefit others and serve Hashem. 

This is what Rebbe Zusha meant when he said that he wasn't Meilich. He was saying that he doesn't have the same set of talents and capabilities as his brother. Rather than trying to imitate his brother's greatness, he should focus on his own strengths and use them for Hashem, because that is what is expected of him. 

This is what Hashem was telling Moshe. He didn't say, "Listen, I called upon Betzalel," because Hashem never even spoke directly to Betzalel. Hashem said: "Look - I called upon Betzalel." Just look at his skill, look at his capabilities and you will see from that that I called upon him to build the Mishkan. Betzalel was "filled with the spirit of G-d, with wisdom and understanding and knowledge in all skills, to plan how to create things from gold, silver and copper." Betzalel was young, merely 12 years old, but he possessed unique skills and was able to design beautiful items from wood and precious metals. And because Hashem gave him those skills, it was plainly obvious that he was chosen to build the Mishkan. There was no need to hear Hashem's command; it was enough to see his talents and capabilities to understand that he was chosen for this purpose. 

Our sages tell us (Berachos 55a): "Betzalel knew Hashem." Betzalel was so wise that he was able to connect the Hebrew letters in the same way that Hashem connected them to create the world. Betzalel realized that he had great skills, so he tried to use them for Hashem. He perfected and enhanced his skills for this purpose to such an extent that he was able to discover the secrets of creation! He wasn't satisfied with using his skills for mundane purposes, and in his quest to use them for higher purposes he ultimately was able to discover the deepest secrets of the world. 

This was the lesson that Moshe imparted to the Jewish people. "Look," he said, "Hashem called in the name of Betzalel." Just look at Betzalel and see how he uses all of his skills and talents for Hashem. The Torah tells us that Betzalel was able to "think thoughts." On the surface, it means that he was able to plan out the details of construction, but on a deeper level it means that Betzalel had such power of thought that he was able to actually get things done just by planning it out. His thoughts were so deep that they had a power of its own, causing things to happen. 

There is a story about the great Rebbe Elimelech that shows the power of making things happen through focused thought. Rebbe Elimelech once sat at a meal with his disciples. When the soup was served, the Rebbe, who seemed to be deep in thought, suddenly took a spoonful of soup and spilled it onto the table. The disciples couldn't understand why the Rebbe did this. One of the disciples who were present was Rebbe Mendel of Rimonov. When he saw what the Rebbe did, he jumped up in agitation and cried: "Rebbe, they will imprison us!" Now the disciples were truly baffled. Why did Reb Mendel think that they would be arrested for spilling some soup? 

Rebbe Elimelech explained to his disciples what had happened. The Emperor Franz Joseph who ruled Galicia and Austria was incited by his advisors to issue a harsh decree against the Jewish people. The royal scribe sat down and wrote up the decree according to the emperor's instructions and then presented it to the emperor for his signature. The emperor signed the document and then wanted to pour some fine sand onto the document to dry the ink, as was done in those days. However, just at that moment, Rebbe Elimelech, whose thoughts were with the emperor in Austria, spilled some of his soup onto the table. By doing so, he caused the emperor to mistakenly take the bottle of ink instead of the bottle of fine sand, and he spilled it all over the document! The entire document was ruined. When the emperor saw this, he took this as a sign that the decree wasn't meant to be issued, and he decided to cancel the decree. Reb Mendel in his greatness was aware of what the Rebbe was really doing by spilling his soup. He was so caught up with what was happening that for a moment he forgot that the emperor couldn't see them, and he therefore expressed his fear that they would be imprisoned for ruining the royal document. 

Betzalel had such power of thought and he was able to create things just by thinking them. 

There is another story about Rebbe Elimelech that brings this point home. The Zoslover Chazzan, who was a cantor in the court of the Baal Shem Tov, once came to visit Rebbe Elimelech. Rebbe Elimelech asked him to tell him something he personally witnessed at the Baal Shem Tov. The Chazzan replied: "The Baal Shem Tov once said that when he sees a vessel, he doesn't just see a vessel but he actually sees the face of the craftsman who created it." Rebbe Elimelech commented, "That's not such a great wonder; I can see that too." So the Chazzan said: "The Baal Shem Tov didn't just see the face of the craftsman, but he was able to hear the words he said while working on the vessel." Again Rebbe Elimelech commented that he can hear that too. So the Chazzan said: "Not only could the Baal Shem Tov hear what the craftsman said, but he was also able to discern every thought that he had while working on the vessel." To this Rebbe Elimelech exclaimed: "That's a true wonder!" 

Betzalel was able to "think thoughts." He was able to discern the true thoughts and intentions of the donors who gave their gold and silver for the Mishkan, and use them accordingly. There were so many donations and so many things to be made from them, yet Betzalel was able to use every piece of precious metal according to the true intentions of its donor. Those who had pure intentions while donating their gold were privileged to have their gold used for the holy Ark or the Altar. Those who had lesser intentions, ended up donating their gold for minor parts of the Mishkan. 

May the great merit of the tzaddik Rebbe Elimelech protect all of us. Rebbe Elimelech in his greatness knew exactly why he was created and what Hashem expected of him, and he used it completely to serve Hashem. In his merit, may we also be able to achieve our potential and use our talents and capabilities for Hashem. Just as Betzalel used all of his talents and skills for Hashem, and Rebbe Elimelech did the same, so may we use our strengths to bring glory to Hashem's Name. In this merit, may we soon be zoche to the final Redemption, Amein. 
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It doesn't happen too often that I am taking over an entire Parasha but rather put some commentaries together on my own. This time, however, I couldn't agree more with the Parasha of the Nikolsburger Rebbe. It is so true that each of us should concentrate on his individual talents and not try copying others. And especially not to think that one doesn't have any talent but is just a simple guy who has to give up. 

Everyone has a hobby or special capability and our duty is to use it. Even if it is an hour after work. G - d didn't provide us with special talents so that we ignore them but live them. 

Actually Betzalel and Moshe also show us how to run a business. A couple of managers together but each of them concentrating on his special ability without interfering in foreign "territories".

I hope that this Parasha will encourage many readers sticking to their G - dgiven abilities.

PURIM is the time for anti - Semitism

 View from Gan Sacher (Sacher Park) onto the Nachlaot neighbourhood in Jerusalem.

Photo: Miriam Woelke

B"H

Every single year anew, around Purim, something is coming up. No doubt, the world hates us. Whether it is Achmadinejad, all the other Arabs, Christian missionaries, Neonazis, liberals or the European Union. Jews have a long list of people hating them since the time of Avraham being hated by Nimrod. 

This upcoming Shabbat we are going to read Parashat Tetzaveh where it is telling us about Amalek attacking the Jews in the desert. Interstingly enough, the chassidic commentator "Shem MiShmuel" speaks about an "Amalek HaGashmi - A real material Amalek" who attacked the Jews without a reason. The same with the nations today. However, the "Shem MiShmuel" also mentions an "Amalek HaRuchani - a spiritual Amalek" who is inside all of us. 

"Amalek" is the symbol for anti - Semites and lots of Jews considered the Germans and their Third Reich as the real Amalek. On the other hand, "Amalek" can also stand for the "Yetzer HaRah - Evil Side" in all of us. When, for example, "Amalek" is telling us not to eat kosher because a cheeseburger is so tasty. Why not having it and enjoying life ?

When Amalek is telling us not to do this or that using all kinds of excuses. This tiny little "Amalek" is in all of us and the perfect way would be fighting our own laziness and excuses. Usually it is not an easy task, as I know myself but do you know when it is really easy: When an anti - Semite or anyone hating Jews makes a bad remark. Suddenly you feel proud to be Jewish and get the strength do to anything. 

What we should always remember: Not to give up but taking the Jews who lived under Achashverosh as an example that everything will change to the good !

The KOTZKER REBBE on Parashat BO

Photo: Miriam Woelke

B"H 

Translation:

BO - COME 

A famous and popular teaching by the Kotzker Rebbe (Rabbi Menachem Mendel Morgensztern, 1787 - 1859): 

"Hashem said to Moshe: COME (BO) to Pharaoh ..."

Why is G - d telling Moshe to COME to Pharaoh instead of GOING to Pharaoh ? Moshe is not there yet and still needs to go to Pharaoh in order to speak to him. 

The Kotzker Rebbe sees the BO as if G - d Himself is already there. He is a Pharaoh's and waiting for Moshe to COME. This implies that, wherever the Jews are going to, G - d is already there. Even in the Diaspora, the Jews are not alone. 

Whenever we feel alone, we are not, as there are two "people": Me and G - d.

Chassidishe Parashat BO

B"H

Various commentaries on this week's Parashat BO:

Kovetz Beit Aharon Israel from Karlin - Stolin (Hebrew)

Ohr Sameach (English)

From THE ZOHAR (Hebrew)

Chassidut Komarna  (Hebrew)

Chassidut Belz / Antwerpen (Yiddish)

The SEFAT EMET on Parashat VAYECHI

B"H 

One of the greatest religious problems is that people fear having a relationship with God and consequently distance themselves from Him. Just as angels serve God without fear despite their lower status in comparison to God, so too human beings should take their model (walk amongst them) and not be afraid of developing a relationship with God and serving Him. This represents a wholeness that we as human beings are capable of only if we think of ourselves as walking amongst angels. (Sfas Emes, Parshat Beha'alotecha 5636)

This particular statement from the SEFAT EMET always reminds me of my own resentment of getting closer to G – d. I do have the will and carry out Mitzvot but, many times, it comes to the point that I fall back and escape from getting too close. I suppose the reason is my fear of ending up like THIS again. And this is also the reason why I live in Tel Aviv and not in Jerusalem anymore. 

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Photo: Miriam Woelke

One of my favourite Torah commentators is the Sefat Emet, Rabbi Yehudah Aryeh Leib Alter, 1847 - 1905. He gives an amazing insight into this week's Parashat Vayechi: 

"Yaakov lived in the Land of Egypt" (Gen. 47:28). 

With the quality of truth you can live even in the land of Egypt. Yaakov was truly alive there, meaning being attached to the root and source from which the life - force flows. Nothing in this world, not even suffering, should keep us away from clinging to the creator. No matter where we are. 

Even though he was in Egypt, he knew that the entire country was just a hiding "shell", inside which there was nothing but that divine life - force. This is why the sages say that the wicked are called dead in their lifetimes. Because they are separated from the source of life. 

Rashi says that Yaakov was about to reveal the end; the time when Meshiach is arriving. Yaakov was in his height of prophecy when he spoke to his sons before he died. But in the end, all those further prophecies were hidden from him. 

Yaakov wanted to make it clear that exile (Galut) is just a matter of hiding, and that the power within comes only from G - d. But had this been revealed, there would have been no exile at all, so it was hidden. The kabbalistic Zohar tells us that Yaakov revealed what he wanted but in a hidden way.

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Source:

"The Language of Truth"

The Torah Commentary of the Sefat Emet

Translated and interpreted by Arthur Green

Link:

The Gerrer Rebbes

Meeting Sarah Einfeld 

The Sarah Einfeld Movie SORERET (Hebrew only) 

"I have never promised you a rose garden" - Rebellious women in chassidic society

Loneliness after leaving

Thoughts on Parashat TOLDOT

Photo: NASA

B”H 

Parashat Toldot (Toldot = Generations) tells us about the war between Yaakov and Esav. The struggle between Judaism (Yaakov) and it's arch - enemy Esav (other nations hating Jews). Amalek, a descendant of Esav turned out to be one of the greatest anti - Semites. 

In Judaism we follow the concept that each of the forefathers represented a particular attribute. So was Avraham very much into Chesed (kindness). He used to invite any stranger into his tent and feed him. The first perfect case of Jewish hospitality. 

Avraham's son Yitzchak represented Din (Judgment). Yitzchak wasn't the endless kind type but was judging people according to his ways. He didn't just invite everyone but, more or less, kept to his own circle.

Yitzchak's son Yaakov stood for Tiferet; a mixture of Chesed and Din at the same time. Kabbalistic literature is calling those three attributes "Sefirot", and G - d created our universe where Chesed and Din have to go in accordance with each other. There cannot be a world where a person only acts with endless kindness and another only with Din. A human being has to combine the two attributes to Tiferet where he sometimes acts with kindness and sometimes with judgment. Depending on the situation. 

Our forefather were three different personalities with different goals and tasks in life. As soon as I hear this I have to think of what the chassidic Rabbi Zusha of Hanipol (1718 – 1800), the brother of the famous Rabbi Elimelech of Lizhensk, told his followers: 

Once Rabbi Zusha said to his students: "When I die and stand before the Almighty, G - d won't ask me - Zusha, why were you not like Avraham, Moshe or King David ? Instead He will ask me “Zusha, why were you not Zusha ?” 

Meaning that every human being has his own task in life as well as his individual potential. So, a Jew should concentrate on his own potential when fulfilling the Mitzvot. If he constantly looks over to his neighbours and becomes jealous of other Jews succeeding in being more frum or achieving all kinds of religious goals, he may loose track and give up. Even if one doesn't succeed in studying the whole Parasha this week or missed to pray a few times, he should always go according to his own pace and potential.  Sometimes it looks as if others succeed more in their religious lives than I do in my own but when you see the whole picture, we all were created differently. What we have to strive for is accepting our own G - dgiven task and potential.

Chassidic Parashat Ma'asei

B"H

Here you can find plenty of chassidic Parashot on this weeks' Torah Parasha Ma'asei:

http://ladaat.net/gilionot.php

Boyan, Chabad, Belz, Vishnitz, Satmar, Biale and many more. There are a few Parashot in English as well as various Sephardic Parashot.

Parashat BALAK - פרשת בלק

Photo: NASA

B"H


Insight is not a monopoly of those of higher intelligence; it is given by G - d  to whomever He chooses to so endow.


There are things that G - d says and others that He doesn't say. There are things we must consider "Ratzon HaShem" and we should determine our paths in life accordingly.


The Baal Shem Tov stated: "There are three different types of Galut"


1. Israel among the Nations (anti - Semitism).


2. This type of Galut is stronger than no.1: Ame'i Haaretz hate (attack, ignore) Talmidim Chachamim because the latter speak the truth !


3. The strongest Galut: Talmidim Chachamim sin.

The SEFAT EMET and the ARIZAL on PARASHAT KORACH

Photo: NASA

B"H

The SEFAT EMET commentated that G – d wanted Korach to be "Klal Israel". The whole community is holy, no matter if someone is just carrying the Mizbeach or doing something else. Meaning, we should accept our G – dgiven task and consider ourselves as important. Not always running after something which isn't meant to be ours !

Jealousy takes a human away from the world. Sometimes you need to step down and not always consider yourself as so important but rather follow G – d's will.

Did the earth swallow Korach ?

The famous medieval Kabbalist, Rabbi Yitzchak Luria (1534 - 1572) from Zfat compares the power struggle between Moshe and Korach to the same kind of struggle between Cain and Hevel (Abel). Rabbi Luria teaches us that a certain negative soul level of Cain was reincarnated in Korach. Moshe actually contained two reincarnations:

a) Seth (Shet), the third son of Adam HaRishon and his wife Chava (Eve).

b) Secondly, a certain positive soul level of Hevel (Abel) who was killed by his brother Cain.

Unfortunately, Korach followed his inner bad side, became jealous and thus stopped thinking logically. Couldn't he see that G - d wanted Moshe and Aharon leading the people ?

The SEFAT EMET on Parashat SHLACH

 Photo: NASA

B”H

The famous former Gerrer (Gur) Rebbe, the SEFAT EMET, sees a metaphor in Moshe sending the spies (Meraglim) to Canaan. He compares the spies with the soul or a human being sent into this physical world where he has to pass different tests and follow G – d’s rules. Moshe provided the spies with specific instructions on what to look for.

The same in our physical world. G – d gave each of us a special task to fulfill and we should try fulfilling it without stressing our weaknesses, excuses and laziness. 

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If the Sefat Emet is only referring to the Torah Mitzvot, it is an easy task defining our task in life. Moreover, each of us has a different task in life. Also due to various individual potentials and abilities. It can be a real problem sometimes not to know what one’s task in life is.

The SEFAT EMET on Parashat Tazria - פרשת תזריע

The Torah commentary of the "Sefat Emet"

Photo: Miriam Woelke

B"H

The Sefat Emet brings up a great thought on this week's Parashat Tazria. He refers to the human arrogance and it is very true what he says: Every human being should be aware of the fact that EVERYTHING in this world finds its roots in G - D. Those humans accepting this particular fact then know that it was G - d creating all existence and that there is no reason for us to be arrogant. How can anyone be arrogant when absolutely nothing belongs to him but to the Creator ?

Of course, we can claim that we work and it is us making an effort in life. When we finally reach our goals, get university degrees, professions, a new house or car, it was us earning the money and putting work into reaching the goal. On the other hand we have to realize that it was G - d creating us with the strength, intelligence and all our abilities.

The Torah commentary of the "Sefat Emet"

Photo: Miriam Woelke

Chassidic Parashot KI TISA

B”H

Here are some chassidic Parashot “Ki Tisa”. Among other Boyan, the Chatam Sofer and the Shomrei Emunim.

Parashat Va'era (Sefer Shmot - Exodus)

Kikar HaMeginim in Zfat (Safed)

Photo: Miriam Woelke

B”H

The Chatam Sofer has an interesting commentary on why G – d appeared to the Patriarchs under a different name than to Moshe.

Tha Ramban (Nachmanides) notes that G – d appeared to the Patriarchs as the G – d who performs great deeds within the natural order, while to Moshe He performed extraordinary miracles. He reveals Himself as G – d performing supernatural wonders.

Why then did Moshe merit to witness and perform supernatural miracles of which had never been experienced by the Patriarchs ?

Maybe because Moshe’s generation which had assimilated in Egypt’s 49 Gates of Impurity, desperately needed extraordinary measures to imbue the concept of Emunah in their souls. The Patriarchs, on the other hand, had realized the significance of G – d’s name (Yud – Heh – Vav – Heh) and knew His ability to perform supernatural wonders. 

Furthermore, Moshe merited to perform miracles associated with the Name Yud – Heh – Vav – Heh because of his willingness to act as the Jewish people’s emissary and complain, if necessary, to G – d about the harsh conditions. The Patriarchs, acting on behalf of themselves rather than the community, could only merit “E – l Sha – dd – a – i” through which natural events occur.

The seventh Lubavitcher Rebbe Menachem Mendel Schneerson commentated that the Patriarchs are associated with emotional qualities. This doesn’t mean that they weren’t involved in Torah studies ! Conversely, Moshe is associated with the intellect. Meaning that he displayed an emotional commitment to divine service and to his fellow men.

Patriarchs and Moshe alike manifested the full range of human intellectual and emotional attributes, each had their own fundamental thrust. Moshe’s thrust was CHOCHMAH – WISDOM. 

Moshe was on a higher spiritual level than the Patriarchs. The mission with which he was charged required reason and intellect and therefore he asked questions. For intellect seeks to understand everything with which it comes into contact. When an intellectual encounters something that appears to defy explanation, he has difficulty in continuing with his mission. Moshe’s questioning didn’t reflect a lack of faith but he asked in order to continue his life mission. 

One of the conclusions we can draw from the whole name issue (why G – d used different names when He appeared to the Patriarchs and when he appeared to Moshe): Every person has his mission in life ! Many times we don’t even know our mission and I can imagine that many of us fulfill their individual mission without even realizing it. Nevertheless, there is no reason for the Patriarchs to be jealous of Moshe because they had their own mission in life and, in order to fulfil it, G – d provided them with all the necessary tools. Moshe, on the other hand, had a different mission and thus, received different tools.

Chassidic / Litvishe Parashat SHMOT

 

B"H

HERE is a listof various chassidic and litvishe Parashot (SHMOT) in Yiddish, Hebrew, French and English.

For instance in English from "Yeshivat Ohr Sameach" in Jerusalem or in Hebrew from the chassidic groups "Toldot Avraham Yitzchak" as well as the "Toldot Aharon".

Parashat Shmot (Exodus) and the meaning of Names

B”H

This Shabbat we start reading “Sefer Shmot – Book of Exodus". I don’t know why “Shmot” in other languages is called “Exodus”. In the original Hebrew version, “Shmot” means “Names”. 

This upcoming Shabbat, we are reading the first Parasha from “Sefer Shmot” which is also called “Shmot”. Referring to the NAMES of those Israelites who came with Yaakov down to Egypt. The seventh and last Lubavitcher Rebbe Menachem Mendel Schneerson wrote in his “Likutei Sichot”: 

Since the entire book is called “Shmot”, we are forced to conclude that, aside from echoing its first verse “VeAleh shmot bnei Yisrael …”, the name communicates the general theme of the book. 

See Midrash Tadasheh, sec. 20, which states: There is wisdom, understanding, and knowledge invested in all the holy books why they were written, and the names by which they were called. See also TANYA, Sha’ar HaYichud VehaEmunah, ch. 1, which states that the name of an entity communicates its life force.

Seventy souls had come down to Egypt. But why is G – d in Shmot remembering Yaakov and his sons coming down to Egypt ? Rashi here says that G – d is counting His people when they are alive and even after their death. After their death in order to make known how precious they are to Him. The children of Israel are counted by name because they are compared to the stars. 

In fact, referring to a person by his name has a special meaning in Judaism. In Hebrew, names have a meaning and when talking to a person, you should always refer to her or him by using their name. We also learn this from G – d Himself when he spoke to Avraham or Moshe. 

The Chatam Sofer wrote his his Torah commentary that already Adam HaRishon had the G – dgiven task to name all the animals in Gan Eden. Likewise, the spiritual characteristics of future generations of Jews are all rooted in the twelve sons of Yaakov. 

Rebbe Menachem Mendel Schneerson quoted the Midrash where it states that the Torah mentions the names of the Jewish people to allude to the fact that throughout the 210 years they lived in Egypt, they did not change their names. They had Jewish names when they first settled in Egypt and they still carried Jewish names when they left. They did not change their names to fit the Egyptian culture. 

The Midrash emphasizes that G – d called the Jews by name to underscore their importance. For whenever Jews enter exile, there is a possibility that they will be nullified, absorbed into the host culture. By counting them and calling them by name, G – d insures that this will not take place.

The Jews are described using stars as an analogy, and did not change their names because they are a nation of righteous men (see Yeshayahu 60:21) who resemble their Creator. As a matter of fact, Rebbe Menachem Mendel Schneerson brings a very powerful commentary on the meaning of Jewish names:

Understanding the meaning of a Name

The divine light which descends to bring the world into being can be considered as G – d’s name. To clarify the analogy: A name is merely a glimmer of the entity which it identifies. For example, there is a saying “The name of the king is called upon them”, i.e., it is only the name, and not the essence of the king, by which his country is known.

A name does not relate to a person’s essence. It merely serves as a medium through which one person can establish a relationship with another. Similarly, with regard to G – d, His name relates to the creation – a realm apart from Himself. For Himself, He has no need of a name; He is holy and separate. At His level, created beings have no commonalty with Him.

Similar concepts apply with regard to the Jewish people. Jewish souls share a bond with G – d’s essence, for they are “an actual part of G – d”. Therefore other created beings cannot fully appreciate a Jewish soul.

 The name of a soul can elevate its essence.

Just as only G – d’s name, a glimmer of His essence, is enclothed in this world, so too, it is a glimmer of a Jew’s soul which is enclothed in his body. For the body is not able to contain the soul in its entirety. The soul thus remains perfect despite the fact that the body in which it is enclothed has descended into exile.

The reason that the glimmer, the name, of a soul can elevate its essence is because the name invokes the essence. Thus when we call a person by name, he responds with his entire essence. And as is well – known, when a person is unconscious, one of the ways to awaken him is to whisper his Jewish name in his ear. This will arouse the essence of his soul and draw down energy to reanimate the body. 

The freeing of the powers of the G -dly soul from exile is the spiritual counterpart of the exodus from Egypt. And this in return is the catalyst which brings the actual redemption.

Photos: Miriam Woelke