Freedom or “the Comfort of Exile”

Rabbi Nachum from Chernobyl was once staying at a Jewish owned inn. At midnight, Reb Nachum recited Tikkun Chatzot with such emotion and tears that he awakened the innkeeper’s family. The innkeeper rushed to Reb Nachum, asking if there was anything wrong. Reb Nachum responded, “Nothing hurts me except that the Beit HaMikdash is destroyed, and I am lamenting the destruction and the exile.” The innkeeper wondered aloud, “What is this destruction and this exile that you are referring to?” Reb Nachum was amazed at the man’s ignorance. “Do you not know? We once had a Beit HaMikdash and it was destroyed. We were once residing in Eretz Yisrael and were exiled from the Land. I am now beseeching Hashem that He should send us Mashiach to take us out of exile, and bring us to Eretz Yisrael. Are you prepared to go up to Eretz Yisrael?” The innkeeper responded, “Let me ask my wife. Who knows if it is really worthwhile to go to Eretz Yisrael?” He went to ask his wife, and immediately returned with an unequivocal response, “We will not be going up to Eretz Yisrael! How can we follow Mashiach and leave all our livestock here?” Reb Nachum did not give up so easily. “Is it so good here? The Cossacks are always inciting pogroms and murdering and plundering everything.” The innkeeper did not know how to respond, so he went back to his wife, the “genius” with all the answers to his dilemmas. She told her husband, “Tell the Rebbe that he should pray to Hashem that He should immediately send the Cossacks to Eretz Yisrael and then we will be able to remain here in peace with all of our livestock.”[1]

As Pesach approaches, we must realize that the only way we can begin to attain our freedom is by no longer tolerating our present exile. Becoming accustomed to living in exile is what lengthens the days of the exile. Therefore, Hashem has promised us that I shall take you out from under the burdens of Egypt, and subsequently I shall rescue you from their service. Are we prepared to leave everything behind in order to return to Eretz Yisrael when our exile is complete?

                                           Parshah Tzav[1]                                      

(Leviticus 6:1-8:36)

Mitzvot that Cost

 צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר^* זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃

Command Aaron and his sons thus: This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it. (6:2)

This week’s Parshah begins with the Hebrew word tzav, meaning "command." Rashi notes that this particular form of the verb connotes “urging on,” both for the moment and for future generations. Rashi points out that it is particularly necessary for the Torah to urge someone on in a situation where there is a loss of money.

In this section, the Torah is speaking of the laws of the Olah (whole-burnt) offering. An Olah is an animal that is totally consumed on the altar. Even though the owner does not physically benefit from the sin offering (Korban Chatat) either, at least the Kohanim (priests) who offer it do eat from it. The offerer eats the majority of the meat of the peace offering (Korban Shelamim). However, the entire Korban Olah is placed on the altar and it is completely burnt to ashes; hence, the name whole-burnt offering. Therefore, it is described as an offering "involving the loss of money." Both the owners and the Kohanim see their money and their efforts literally “go up in smoke.” This lack of physical benefit was the reason for the need to charge and motivate the people to keep the laws associated with the Olah offering.

There are many mitzvot (commandments) in the Torah that involve the loss of money (chisoron kit). Observing Pesach, Sukkot, Purim, and most of the other holidays, requires spending money, and yet we do not have to be “commanded” (tzav) to observe them. Also, many other mitzvot cost money. Shabbat meals, Shabbat candles, tzitzit, tefillin, mezuzot, all cost a fair amount of money. Also, Torah education and books can cost a small fortune.

The answer is that there are different gradations of chisoron kit, “loss of money.” True, it costs a lot to buy Matzah and food for Pesach, to buy Etrogim and to build a sukkah for Sukkot, as well as for all the other festivals, but it is easier to accept that type of expense. One gets something for one’s money. A person can relate to the expense he has undergone.

But a Korban Olah is different. A person buys a bull or a cow, costing hundreds of dollars. What does he do with it? He watches it get completely burnt on the altar! No one gets any apparent physical benefit from it. The person’s money literally goes up in smoke! This is the ultimate form of chisoron kit, “loss of money.” That is the reason why people have to be encouraged and commanded when it comes to such a mitzvah.

Whenever a person wants to raise money, what does the person have to do? In order to get the large donations, he must build a building. Why? So that he can approach a wealthy individual and tell him "Listen, your name will be on the side of the building." The institution is giving him something in return. Then, making a big donation will not seem like a chisoron kit, a loss of money.

As long as people can see "something," a building, or water fountain, or a plaque, they feel that they are getting something for their donation. It is much harder to raise money for the routine, less elegant, and more mundane needs, such as teacher’s salaries and daily expenses. As the Torah teaches us, whenever people don't see a tangible return, special urging is required.

Parshah Vayikra

The Lesson from the Sin Offering[1]

לֹא־יָשִׂ֨ים עָלֶ֜יהָ שֶׁ֗מֶן וְלֹא־יִתֵּ֤ן עָלֶ֙יהָ֙ לְבֹנָ֔ה כִּ֥י חַטָּ֖את הִֽיא׃

He shall not add oil to it or lay frankincense on it, for it is a sin offering. (Lev. 5:11b)

Why is it that the sin-offering was not to have oil or frankincense added to it? Most people would be more likely to forgive another person who sins against him if the guilty party presents him with a beautifully adorned gift. However, this is not Hashem’s way. The reason is that a sacrifice is not a bribe meant to placate Hashem in order for Him to forgive a person’s sins. This kind of thinking angers Hashem, “Why do you trample My courtyards?” Hashem has no need for sacrifices. Since the one offering the sacrifice has sinned against Hashem, the Torah tells us that it is proper that this sin-offering not be adorned with oil and frankincense.

The intention of a person who brings a sacrifice (korban) is to draw close (karov) to Hashem, to repent (teshuva) of his sins, and to become a different person through faith (emuna). This person must realize that his entire being belongs to Hashem. After all, it is Hashem who has given him everything. Therefore, it is not his “gift” to Hashem that brings about his atonement.

The “gift,” the sacrifice, of the sinner does not lead to his being forgiven by Hashem. The sin-offering is not a bribe for Hashem to forgive the sinner. Instead, the sinner must recognize that everything he has is a gift from Hashem. Understanding this, the sinner offers the sin-offering to Hashem after having already repented, after having already done teshuva. It is only because Hashem accepts the repentance of the wicked that He accepts this sacrifice. This is why this sin-offering is not to be adorned with oil or frankincense.

The Symbolism of the Bird Offerings

(Vayikra 1:14)

 וְאִ֧ם מִן־הָע֛וֹף עֹלָ֥ה קָרְבָּנ֖וֹ לַֽיהוָ֑ה וְהִקְרִ֣יב מִן־הַתֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י^* הַיּוֹנָ֖ה אֶת־קָרְבָּנֹֽו

If his offering to the L-RD is a burnt offering of birds, he shall choose his offering from turtledoves or pigeons. (1:14)

If a person who sinned cannot afford to bring an animal for atonement, in certain situations he is allowed to bring a certain type of bird offering consisting of torim (turtledove) or bnei yonah (immature dove). The Ramban explains why the Torah allowed specifically torim to be brought as a sin-offering. While other species of animals have no real marital fidelity between the male and the female, this species of birds, the torim (turtledove), has the amazing quality that they mate for life. In fact, when one of the pair dies or is captured, the remaining partner will remain alone for the rest of its life!

Mature yonim (doves), unlike torim, are jealous birds and switch partners. Therefore, the Torah rejected them as suitable offerings. However, the bnei yonah, the immature doves, who have never mated, are acceptable as sin-offerings. The Ramban explains that bnei yonah always stay in their nest. The dove, when it is young, develops a love for the nest in which it was raised. No matter what happens, they always go back to the nest in which they are hatched.

Hence, the torim demonstrate loyalty to their spouse and the bnei yonah demonstrate loyalty to the place of their birth. Symbolically, the Ramban writes, the torim are likened to the people of Israel. Just as the torim are faithful to their spouse, the Children of Israel cling to Hashem alone forever and will never associate with other gods. Ramban also points out that just as the bnei yonah will never abandon its nest under any circumstances, the Children of Israel reveal steadfast loyalty in the face of adversity.

When faced with the choice between death and abandoning one’s Judaism, the Jew will opt for death. Since Hashem appreciates loyalty, He has designated these two species of birds as the appropriate vehicle to help re-establish the relationship between the poor unintentional sinner and Him.

How Parents can help Wayward Children

One major problem seen throughout our generation is the problem of “the wayward child.” Many children that have grown up in observant homes are walking away from Torah observance. Many other children that were raised in “not-so-observant homes,” have stayed lost to Judaism. No matter how hard parents try to bring these children back to Judaism, they remain rebellious and lost.

For many parents, it seems almost hopeless. However, Rebbe Nachman of Breslov gives us hope. In his teachings, Likutei Moharan Book I Lesson 141, we see Hashem’s beautiful promise:

Then the L-RD your G-d will open up your heart and the hearts of your offspring to love the L-RD your G-d with all your heart and soul, in order that you may live. (Deuteronomy 30:6)

These words were given by Moshe to the Children of Israel in the context of doing teshuvah, repentance. After Moshe had just foretold that the Children of Israel would stray from G-d, Moshe promised them that when they would return to Hashem, through teshuvah (repentance), Hashem will open up your heart and the hearts of your offspring to love the L-RD your G-d with all your heart and soul, in order that you may live.

Rebbe Nachman points out that this promise from Hashem is the key to helping our wayward children. When we truly feel the pain that our sins cause, and we do teshuvah for our sins, Hashem promises that He will not only open up our hearts, but also the hearts of our children, to love and serve Him!

Since our children are a part of us, there is a spiritual connection between us that cannot be broken. Therefore, when we as parents begin to repent for our sins and feel some of the pain that our sins have caused, then our children will suddenly feel the urge to repent for their sins!

Rebbe Nachman is helping us understand that by doing teshuvah for our sins, our children will suddenly feel the need to do teshuvah for their sins. So the best way to help our wayward children is for us to return to Hashem through true and heartfelt teshuvah, repentance. By so doing, our children will also feel the urge to stop their life of sin and return to Hashem through teshuvah.

BS”D

Serving the Same G-d[1]

Unfortunately, in our generation, Jewish unity has all but disappeared. So-called “Secular Jews” against “Religious Jews.” “Observant Jews” against “Non-Observant Jews.” “Orthodox Jews” versus “Reformed Jews.” “Chassidic” versus “Non-Chassidic” Orthodox Jews. Jews versus Noachide Gentiles. The list seems endless. Now, we are not dealing with those that belong to idolatrous religions. We are speaking about Jews and Noachide Gentiles that serve Hashem, the One True G-d.

This short story from my spiritual guide, Rabbi Lazer Brody, Shlit”a, may help shed light on how unity within Judaism is so important:

During the time of the Spanish Inquisition, a Marrano* suspected of secretly being Jewish became deathly ill. The Inquisitors called the local priest, and told him to go see if the dying man would make last confession, proving that he's a Catholic, or else otherwise be burned at the stake as a Jew. The Priest and the Henchman entered the sick man's room, and the sick man turned his face to the wall, refusing to reject his true faith in Hashem during his last minutes on earth.

The Inquisitors said, "Ahah, he's a secret Jew!" The priest said no, he's embarrassed to confess in front of others. Everyone must leave the room!

Only the dying man and the Priest remained in the room. The priest, a Marranno himself, whispered in the man's ear, "You can say Shma Yisrael now, and express your belief in Hashem before you die. You no longer need to turn your back on me, because we both serve the same G-d." With his dying breath, the Marrano utterred, "Hear O Israel, the Lord our G-d, the Lord is one!"

*Marranos - the Spanish Jews who posed as Catholics on the outside, and secretly continued to practice their Judaism behind closed doors.

We each have a specific mission in life to accomplish. After all, this is the very reason Hashem has sent us from Heaven to this lowest of all possible worlds, namely, to accomplish our tikkun, our correction of our souls. And we are all part of the People of Israel.

So, if we are all serving Hashem, let us learn to love each other, pray for each other, and judge each other in a favorable light. Unity does not mean similarity. We must each strive to find our path in life in order to best fulfill our mission in this world. And we must each do our best to learn and observe Hashem’s commandments to the best of our abilities.

Always remember, “We all serve the same G-d!”

New! Basics of Emuna

For most, if not all, people, this life is filled with many uncertainties. It appears as if the one certain thing in this life is that nothing is certain! Most people have financial, health, and/or marital difficulties. It appears as if there are crisis at every turn in our lives. However, there is one certainty in life and one answer to all of life’s questions: emuna.

Emuna is the Hebrew term for the firm belief in a single, supreme, omniscient (all-knowing), benevolent, spiritual, and omnipotent (all-powerful) Creator of the universe, whom we refer to as G-d (Hashem). He alone cares for each and every one of us, and has a special and personal path in life for each of us! Read more...

Redemption, Part 2

G-d has chosen to rule this world through the principle of teshuvat hamishkal, ATFAT (a-turn-for-a-turn), also known as “measure-for-measure.” As we studied last time, the entire exile and its accompanying tribulations were the consequence of ingratitude through crying. Based on teshuvat hamishkal, in order to amend this, we must eradicate all ingratitude and self-pity and replace them with thanksgiving, gratitude, and praise to Hashem. Read more...

The Walk of Emuna (Faith)

There was once a young Jewish man, who lived in Europe. One day, during the winter, he began to walk through the snow. As he was walking, he slipped on a patch of ice and fell. Suddenly, someone came up to him and said, “Do you know why you fell? You fell because you are a Jew!” The man ran off. The young Jewish man got up, cleaned himself off, and responded to the man, “Do you know why I fell? I fell because of my sins. We are told that there are no tribulations and sufferings in this world without prior transgressions. Therefore, the reason I fell is because of my sins. However, the reason I was able to get up is because of my emuna in Hashem as a Jew!”

This is the life of emuna. It takes hard work to live a life of emuna. Nothing valuable in life comes easy. Regardless of where we may find ourselves, regardless how many or how horrific of sins and transgressions we have committed, regardless of how many times we have failed, we must believe that Hashem is there with each and every one of us! The life of emuna is a life of pure and complete faith and trust (bitachon) in G-d that everything comes from Him and that He is working everything out for our good. So do not give up! When you find yourself on the ground after failing another test, just get up, clean yourself off (teshuva, repentance), and continue your walk on the road of emuna.

The Beauty of Shmiras HaLoshon

Emunah (Faith)

One’s belief in G-d must come through faith (emuna) and not because of miracles.

You can achieve faith by being humble.

Remaining silent when you are insulted will earn you the answers to your questions and you’ll merit a spirit of understanding.

Belief in G-d makes one wise. Read more!

NEW! Repentance[1]

A thought of repentance is one's pondering in his or her heart that, "Even though I'm the most evil person in the universe, from this moment on, I want to change my ways and walk in the straight path according to Hashem's will."

Peace[1]

    G-d found no suitable vessel to contain His blessings other than peace (Uktzin 3:12)

Rabbi Yehuda the Prince taught: The power of peace is very great. G-d even overlooks the sins of Jewish idolaters when there is peace between them. But if there is strife, they are made to account for every sin. See therefore how beloved is peace and how strife is abhorred (Genesis Rabbah 38:6).

Peace is mankind’s most sought after, yet elusive, blessing. With peace, everything is good; without it, what good is everything else? We all need blessings. However, even when we have the blessings, if they are not accompanied by peace, they are of little value. What good is all of the money you need, if getting it or keeping it has filled you with turmoil and anxiety? No matter how much we may have worked at praying or acquiring Torah knowledge, no matter how many mitzvot (commandments) we have performed in order to bring ourselves closer to G-d, there is no sense of wholeness without peace. Read more...

Don’t Blame Yourself![1]

Don't blame yourself for your failures or take credit for your successes. Just do the best possible with the tools with which you have.

We will examine the successes and failures from a different point of view.

The Kabbalists say that the only option you have is to choose between good and evil, the rest is in the hands of G-d.

After doing the best on our part, the result of our efforts is beyond our control. G-d has a general plan to handle the world, which includes every detail in the universe, from the fate of the rulers of nations to the food of a little insect. We each receive a unique set of skills that allow us to fulfill our role in society.

Although we cannot determine the success or failure of our efforts, we can certainly choose between good and evil. G-d created the world with a perfect balance between good and evil, in order to ensure the free will of every person. After all, the concept of reward and punishment makes no sense within the context of coercion.

As we develop our spiritual awareness, we will be able to see the hand of G-d in everything that we do. The more we realize the intervention of G-d in our daily lives, the less preoccupied we will be. The less we worry, the more we are able to direct our energies into better using the tools that G-d offers to each of us. The more we use our tools for the good, the more peaceful we will be with ourselves. When we live in peace with ourselves, it is much easier to live in peace with our neighbors.

Feeling Distant From God[1]

Rebbe Nachman of Breslov taught…

Reb Nosson wrote: “The essence of G-d’s greatness is that the very person who is most distant from Him can and should serve Him… There is a common misconception among young people that this principle does not apply to them, for a person may think he has too deeply tainted himself and has done too much wrong. But the truth is just the opposite ~ this principle applies especially to him! A person’s main test in life, and the essence of the refining process he must undergo, is that, through all the declines and falls and through all that he experiences, he should not allow himself to become distanced from G-d, from Torah or from prayer.”

(Healing Leaves, p. 65)

What does this mean to me?

In one of his fundamental lessons known as Ayeh, Rebbe Nachman taught a basic principle of faith that has practical applications constantly, for every person: if one feels distant from G-d, it is because of a flaw in his own perception. G-d is always in every place… and there is no point or situation or moment when G-d is absent or distant. He is as close to me while I am at work as when I am in synagogue… provided that I turn my thoughts and heart to Him. When I am aware of His presence, He is near. When I am not, I feel far. The distance is imaginary, since G-d is closer to me than my own bones, my own rushing blood, and the breath that is now animating my frame.

We all fall short and sin. We all disobey G-d’s commandments. Do not consider yourself to be the biggest sinner ever… the worst person on the face of the earth. Regardless of how far you may have fallen in your life, you are still G-d’s child! Sin has its way of making us feel very far from G-d. However, G-d is still there. G-d cares about each and every one of us! So do not give in to that little voice in your head (or heart) saying, “Who do you think you are!?! You are a complete screw-up, nothing but a miserable sinner! Are you nuts thinking that G-d wants to hear from you? G-d has abandoned you!”

Realize that this voice comes from your “evil inclination,” trying to keep you down so that you will not return to G-d. Ignore this “evil inclination” and cry out to G-d! Tell Him that, although you know you have really messed up and are a sinner, you know that you are his child and you want to come back to Him. Talk to Him, cry to Him, and just spend time with Him! Just as an earthly father (or mother) would have compassion on a disobedient and erring child that comes crying and asking for forgiveness, how much more will our Heavenly Father have compassion on us, accept us, and love us. Realize that G-d has been there all along, silently waiting for us to return and talk to Him.

A prayer:

“If a person conceals himself in hidden places,

do I not seem him?” declares G-d.

Help me to fulfill the words of the verse,

“I place G-d before me constantly”

by knowing, discerning and sensing

Your awe and the truth of Your existence;

for You stand before us continually,

and nothing is hidden from Your sight.

Enable us all to realize the unity of both perceptions of G-d:

the exalted perception of those who dwell below—

that no place is empty of Your Presence;

and that of those who dwell above…

for Your greatness cannot be fathomed.

(The Flame of the Heart, p. 33)

Working towards Emotional and Spiritual Well-Being

For many of us, the church told us that once we “became a believer” we had passed from bondage of sin to freedom, and had gained the victory over our old sinful natures. At first, it may have appeared that way. However, rather quickly real life, filled with painful and sad events resumed, we became well-aware that our old sinful natures were still very much alive within us, and we continued to struggle with sin. At this point, for many of us, we felt that since we had not won the victory over sin, and had actually been losing a number of recent battles to sin, that we were hypocrites at best and not true believers at worst.

We are here to tell you what the church did not, namely, that when a person “becomes a believer” in G-d, this is actually when the battle between our old sinful nature and our new G-dly nature begins. The victory promised by many in the church does not actually happen in this life-time. This is why so many of us, feeling like “it just didn’t work,” slowly drift away from the church and from G-d.

However, there is Good News! G-d does not expect perfection from us. G-d simply wants to see us grow in our relationship with Him and to make some progress in the battle that is raging within us. He simply wants us to begin winning more of the battles against our old sinful natures. Also, during those rare temporary moments of “cease-fire,” we need to draw closer to G-d.

Come and join us as we learn more about this battle within each of us. Come and join us as we strive towards Emotional and Spiritual Well-Being!

Do All for the Sake of Heaven