Parshat Vayikra: Offer It Up

BH

This week’s parsha-post is dedicated as a refuah shleima for Yisroel Aryeh Leib ben Zahavah, a young yeshiva student who was critically injured in an accident in Israel.

This week, we are excited (and shocked at how time flies!), because we are beginning Sefer Vayikra, the third book of the Torah!  A main focus of this sefer, are laws of korbanos.  Close your eyes, take a deep breath, and imagine the splendor and kedusha that permeated the atmosphere, as Kohanim busily prepared all kinds of korbanos (offerings), with precision and love…  A small way in which we could honor and repay Hashem.  One thing we could do, to delight Avinu Shebashamayim (our Father in Heaven), with the bounty He has given us on this earth.

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5 different meal-offerings are listed in perek 2 of Vayikra.

1.)  The minchat-solet-- the fine flour meal-offering.  It is the only mincha that is not cooked or baked in any way.  The ingredients are simply mixed, measured out by one of the Kohanim, and then divided between the mizbeiach, for burning, and the Kohanim, as their share.

2.)  The oven-baked offering, described in pasuk daled:  “V’chi takriv karban mincha ma’afay tanus solet chalotz matot m’shuchim bashemen – When you present an offering of meal baked in the oven (it shall be) choice flour– unleavened cakes mixed with oil, or wafers spread with oil.”

3.)  The korban cooked in a griddle, called a “machbat”.  The cooking process is illustrated in pasuk hei:  “V’im mincha al hamachbat karbanecha solet b’lula shemen matza tihiyeh – If your offering is a meal offering on a griddle, it shall be of choice flour with oil mixed in, unleavened.”  Our instruction for this korban continues into the next verse.

4.)  The ‘deep fried’ offering, which is discussed in pasuk zayin:  “V’im mincha marcheshet karbanecha solet bashemen tayaseh – If our offering is a meal offering in a pan, it shall be made of choice flour in oil.”

5.) And lastly, the korban-mincha comprised of oil, lavon (frankincense), and flour ground up from your first barley grains, taken from your Omer harvest.  

Ralbag, also knows as Gersonides, points out one poignant  likeness between all of these recipes.  They are all made from the same ingredients!

The doughs were all very similar.  We differentiate between the offerings, by the manner in which they were cooked.

Ralbag continues, further highlighting the difference between the third and fourth offerings, which are both cooked in some sort of utensil.  In the “machbat”, loosely translated as frying pan or griddle, the dough was cooked thinner– almost like a crepe.  In the deeper “marcheshet”, which was more like a pot, the dough was formed into a thicker, harder loaf, requiring more oil to cook evenly.

A thought of my own:

We in a way are similar to those bread-like korbanos.  We, as a colorful and unique but collective people, bound together by what we have in common...

We are all truly made the same.  Hashem created us all lovingly, with our amazing faculties and talents, like combining the fine flour and oil.  The flour, made of grain, can represent the work of our hands and bodies, and the ‘bread we earn’–  what we accomplish, and acquire for ourselves in this world.  The oil can perhaps symbolize our soul-powers and talents, what the flame of our Neshama burns on.  Combined, Hashem has made a product– us, filled with so much potential to grow, and be a delight to Him and the world around us.

Hashem made all people of flesh and blood, and most importantly, has invested a pure neshama, part of Himslef, in each and every one of his creations.

But we do have our differences.  Hashem delivers unique challenges and successes to each person.  Our personal lives and experiences shape and ‘cook’ us differently.

Despite any of our differences though, we can all work towards one higher goal, by making each and every part of ourselves a pleasing offering in our service to Hashem.

We can know for sure, the Master Baker is always keeping His watchful eye on us.

Parshat Vaykhel-Pekudei: Creative Awards

BH

This parsha-post is dedicated as a refuah shleima for Yosef Yisrael ben Rochel Raizel, my grandfather, and master of creative work in my family.

Good Shabbos all wonderful readers!

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Within the past few Parshyios, we have learned much about the laws and details of building the Mishkan.  We have also recounted how the Kohein Gadol’s (High Priest) garments were designed.

We can only imagine the full splendor of the Kohein Gadol’s beautiful vestments.  It’s also difficult to imagine the amount of effort it took to create them.

The Ramban brings us to realize, that we can’t even accomplish such artistic feats today!  That Divinely inspired knowledge and skill has simply faded from our minds and hands…  May the day soon come, when Hashem once more grants us this gift, to rebuild His Holy House!

Hashem selected two certain men from the Bnei Yisroel, who were blessed with this marvelous insight, and told Moshe to appoint them the positions of leadership in the Mishkan’s construction.  The two men were Betzalel, from the Shevet (Tribe) of Yehudah, as the master architect and Oholiav, from the Shevet of Dan, as his assistant.

Some say Betzalel was only 13– just Bar Mitzvah– when he was appointed chief architect!  Yet he was blessed with wisdom and insight far beyond his years, which qualified him to undertake this precious job, this exalted avoda (service) to Hashem.  Betzalel can teach us to recognize our own unique potential!  Hashem blessed us all with our own individual strengths and talents– how delightful it must be to Hashem when we discover, and wisely use, these gifts He’s bestowed upon us!
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Now, let us return to the Kohein Gadol’s garments, which we’ll be focusing on in this parsha-post.
This week, Parshat Vayakhel, and Parshat Pekudei, are joined together.  Within them, we recapitulate the details of the Mishkan’s vessels and Kohein’s vestments.  Let’s look a little closer at some of the wording, with the assistance of the commentator Netziv:

When the Torah first speaks about crafting the Kohein Gadol’s garments, the process is described in the singular form.

An example from Parshat Tetzaveh:  “V-asita et-me’il ha’eiphod k’lil techeiles – You shall make the robe of the ephod of pure blue.”

“V’asita – and you shall make,” is singular, for this was a command of instruction to one person– this individual was Betzalel, who was to begin the crafting of each object in the Mishkan.

When we reassess the formation of the garments here (in Parshat Vayakhel-Pekudei), we discover that the process is illustrated in the plural form!

Another example, this time from this week’s parsha:  “Vayasu al-hachoshen sar’s’ros gavlus ma’asei avos zahav tahor – On the breastplate, they made braided chains of corded work in pure gold.”

“Vayasu – they made,” is in the plural, alluding to all the other artisans who served in the construction of the Mishkan!

Betzalel began all the holy garments of the Kohein Gadol, to serve in the Mishkan, and the other craftspeople concluded the projects.  This was the method for nearly all the vestments, with the exception of a few, including the tzitz– head-plate, on which the words “Holy to Hashem” were engraved.

Betzalel was surely rewarded for his tremendous talent and service, but the credit for the exquisite craftsmanship of the holy clothing went to the hard workers who came to assist Betzalel!
With much time and effort, these craftspeople invested their own gifts, talents, and blessed wisdom from Hashem, to ‘complete the deed.’

And the Netziv concludes:  These hard workers are hinted to lastly, in outlining the design of the garments and vessels, so as not to delay their reward.  When multiple people perform a mitzvah, the credit for it is given to the one who completed the action….  Since they were the ones who effectuated Hashem’s command, through Betzalel’s crafts, acclaim for the work was attributed to them.
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We should all aspire to recognize our creative potential, and we shouldn’t let anything stand in the way of our sharing it, to delight Hashem, and better the world!

And perhaps using our creativity and effort for the right purposes, elevating it, we will merit something great.  Let’s use it to build, and perhaps Hashem will grant us our desires, and answers to our prayers, beyond our wildest dreams!  May we soon merit the chance, to rebuild Hashem’s Holy House, in all its glory and splendor!

Parshat Ki Sisa: We're All Miners

BH

Hello everyone, and Good Shabbos!

Who doesn’t find a gem beautiful?  Did you know that the Luchos (Tablets, on which the 10 Commandments were inscribed) were carved out of sapphire?

Sapphire is a precious stone, with a deep blue hue.  The Kohein Gadol’s Me’il (robe) had to be made from pure blue fabric.  What is the significance of blue, in such holy objects?

The commentator, Ha’Emek Davar, answers, that the color blue, signifies remembrance.  The Kohein Gadol’s garments were intended to evoke a zicharon, a remembrance, of Hashem.  This is also the case with the techeiles (a rare blue dye) in tzitzis, which is to make us remember Yetzias Mitzrayim.  The deep blue sapphire that the Luchos were made from, was meant to arouse our thoughts, to remember Hashem in Shamayim (blue, reflecting the heavens).

The fifth Aliyah (portion) of the parsha, begins as follows:

“Vayomer Hashem el-Moshe pasal-l’cha shnei-Luchos avanim karishonim v’chatavti al-haLuchos et-hadvarim asher hayu al-haLuchos harishonim asher shibarta – Hashem said to Moses, ‘Hew for yourself two stone Tablets like the first ones, and I shall inscribe on the Tablets the words that were on the first Tablets, which you shattered.'”

(Here, Hashem is commanding Moshe to carve out the sapphire needed to create the second set of tablets, to replace the original ones, which Moshe smashed upon seeing the Jewish People reveling around the Golden Calf, recounted earlier in the parsha (sorry for the spoiler!).)

The Midrash teaches, that Hashem directed Moshe to the supply of sapphire that the Luchos were to be formed from– a sapphire mine, right under Moshe’s tent!!!

Let’s take another look at the words “pasal-l’cha – hew for yourself”.

At first glance, we say that this just means that Hashem is charging Moshe with a mitzvah, a commandment, to fulfill this mission.  Moshe’s part in creating the second Tablets, is to carve out the stone.

But with the Midrash by our side again, we can look a little deeper.  The words “hew for yourself” have another interpretation– the spin is, “hew for yourself“, is literal!

Hashem told Moshe, that he could keep the spare sapphire chips for himself!  “And with these,” the Midrash continues, “Moshe became very wealthy.”

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A Mashal (parable) of my own:

Like Moshe, there is hidden treasure very close to us.  Sometimes, though, we just need Hashem to point it out to us.  These treasures are very precious.  They are our opportunities in life.

We all have so much potential, so much talent, so much to share with the world, to do one more mitzvah– with which we can serve Hashem.

But sometimes these chances to shine, share, or do the right thing, are obscured-- hidden by a mist of self-doubt, lack of self-confidence.  Sometimes in the way of our opportunities stands a wall, built from our own excuses.

We need Hashem’s help, in that case, to point the way for us, to make it through that fog.  How to be a light shining in the world, like a glittering jewel.  How we can hew the gems from our life, and serve Him with clarity and joy.

And how kind He is, that He allows us to gather up all the chances we can to do the right thing-- like the glittering sapphire chips-- and He allows us to reap the rich rewards of our efforts!

We are so wealthy!

Purim: The Hidden

BH

Today’s post is dedicated as an ilui neshama for Sarah Zucker.

Hi everyone, Good Shabbos, and Freilechen Purim!

A hidden King, a hidden queen, a hidden life, a hidden scheme.

A hidden light, a hidden beauty, and hidden might, all in one story…

What do these words evoke thoughts of in your mind?  Perhaps Purim?

You solved it.

The tale we read of in the megillah, opens with King Achashveirosh’s lavish banquets, the first party lasting 180 days, for all of the noblemen of the kingdom, and the second continuing for a week, which all the populace attended.. including nearly all Jews in the city.

This was truly a tragedy.  The Jews committed many aveiros while at the party, the greatest being that they enjoyed themselves at the sinful celebration–   they gave in to the Yetzer Hara’s temptations.

Yirmiyahu haNavi predicted that Galus Bavel would last 70 years, and then Hashem’s Children would return to Jerusalem, and rebuild the Bait haMikdash.  But we weren’t sure as to when those 70 years began.  Did they start when Yirmiyahu relayed his first prophecy?  When Nevuchanetzar exiled us?  When the Bait HaMikdash was actually destroyed?  Our uncertainty led to decreased faith in Hashem.  We cried, ‘Hashem has forsaken us!’  And when we weakened in our emunah and bitachon, we began to assimilate.

This angered Hashem, and also made Him very sad.  Kabbalah teaches, that Hashem, when His children don’t follow His derech (path), ‘hides’ Himself in His deepest Essence, and ascends (‘further away’ from us). 

When we did aveiros during the Purim story, we ‘hid’ from Hashem, and He acted in kind– He hid from us.  “Vanochi haster astir Panai bayom hahu – And I will surely have concealed My Face on that day (Devarim 31:18).”

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Even though we struggled to see Hashem in these dark times, and we struggled to find the light, Hashem is Ribbono Shel Olam, always conducting the Universe.  Even though we didn’t realize it, Hashem’s hidden scheme, the miracles and events that we know today as the Purim story, began to unfurl.

(Hashem’s Name is not even mentioned in the megillah!  Is this not shocking?  This is one reason why we dress up in costumes and masks on Purim.  By doing so, we remember how Hashem was ‘hidden’.  {Please see comment below for another intriguing reason as to why we dress up}.)

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Queen Esther, a woman of bravery and mesiras nefesh (self-sacrifice), legacy and inspiration, can teach us eternal lessons.

Esther.. Beautiful, graceful, and a proud Jewess.  Orphaned at birth, raised by Mordechai her cousin, who later married her as a wife.. was uprooted. 

She was taken forcibly to the palace of Achashveirosh, making a mandatory appearance before the king, who was searching for a new queen (we all know the cruel punishment that was the doom of the wicked Queen Vashti), and was torn from her husband, life, community, and home.

When she was called before the king, he was swept away with her true beauty.  What was so exquisite about her?

Esther was one of the 7 Nevios (prophetesses- along with Sarah, Miriam, Devora, Chana, Avigail, and Chulda), and her beauty was that of a prophetic, pure spirit.  Its divine glow emanated from within, and surrounded her– her external features reflecting the beauty within.  In fact, the letters in the Hebrew word for “face – paneem”, can be rearranged to spell “p’nim – inner”.  This is what enchanted the king, and others, with such intensity.  The Sages of the Talmud (Megillah), stress this attribute of Esther, stating that she was like a statue everyone looked down upon with equal affection; that everyone who saw her wished she was part of their nation, and so on.

This is what made such a sharp contrast between Esther and Vashti.  Vashti was vain, and only cared about her superficial beauty.  The moment she lost it, her true self was revealed, and she lost everything– including her life.  Esther, on the other hand, exemplified modesty, which brought her inner beauty into focus.  She never lost her beauty, because the source of it, which lay with her soul, was eternal.  Vashti’s vanity brought about her downfall, paving the way for Esther to reign as queen, and to bring salvation to the Jewish People.

Behind the obscuring curtains, the Great Director was conducting the show.. and we melt into the next chapter of the story.. the rule of Queen Esther.  

What is your true beauty?  How does your inner light shine and affect how everyone sees you?

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Before her abduction, and trip to the palace, Mordechai begged her to not reveal her Jewish identity to the king, for her safety, and for the sake of the future…  Mordechai’s words seared into her heart, she kept her pledge.  The time  she spent in the palace, she practiced her Yiddishkeit in secret, keeping her faith hidden in her chamber, heart, and soul.

Esther teaches us to hold onto our traditions and Torah, even in times of adversity.  She was forced to live in the palace, among pagans, and gardens adorned with idols, yet she maintained her Yiddishkeit with scrupulous observance.  She held fast to the 3 mitzvos bestowed upon Jewish women, of taharat hamishpacha (family purity), kindling Shabbos lights, and taking Challah.  She observed Shabbos, keeping track of the week, by using gentile maids assigned specifically to each day, and by doing this, she also prevented arousing the suspicion of the maids, who would otherwise discover that she kept Jewish customs, and reveal it to the king.  She kept kosher, refraining from all food but seeds, and produce, in order to not transgress the mitzvah.  This is why many people like to make poppy filled Hamantaschen.. A tribute to her care in the palace to uphold the mitzvah.

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A person’s name reflects their unique soul power, life mission, and experiences.

Esther comes from the word “hastir – hidden”.  This reflects her life in two ways:

1.) Her beauty, that pleased everyone, was of a spiritual, inner type.  It was her soul power, her inner light.

2.)  She was coerced into keeping her heritage and tradition a secret, yet she cherished and maintained her Torah.

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As the Megillah continues, we recount how Haman, Achashveirosh’s chief viceroy, a vicious Anti-Semite, descendant of Amalek, blasted the Jews of the city with baseless hatred, and made their lives increasingly tragic and difficult.  He was the one who convinced the king to send forth the edict, to all the subjects of his empire, to exterminate the Jews– every man, woman, and child, on the 13th of Adar.   He helped convince the king to forbid the Jews to return to and rebuild Jerusalem.  He chained numerous little Jewish children to be executed, for studying Torah.  He wanted to wipe out our souls, kill our future, eliminate our existence.

Who could possibly think (and some may find this blasphemous to say), that this was not totally a curse.. that this man was part blessing, in disguise?

Since we were failing in our mitzvah observance, and stumbling in our Torah, perhaps G-d sent us Haman, to set us straight.  To make us realize our missions, our individuality, to realize that we are not to rely on mortals– Hashem is our only King, and we can rely only on Him.  The tragedies that Haman brought about (that Hashem allowed), brought us to teshuvah, making us worthy of salvation.

The hidden light can be found.. even in terror of sorrow.. it’s all coming from Hashem.

When we did Teshuvah, we started bringing heaven down to earth.  Hashem came to dwell with us.  We were strengthened, as a result of our renewed bond with Hashem and the Torah.  We prevailed over our enemies, we regained our strength and spirit.  Baruch Hashem that we are here today, to recount the miracles of Purim, and the miracles of everyday life, great and small, revealed and hidden.

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Life is full of questions and mysteries.  There are so many times, throughout our lives, when we ask, “Why am I here?”  or “Why is Hashem allowing this to happen?”.

During the twisting and dark times of Purim, it was impossible to understand Hashem’s Master Plan…  Hashem’s Ultimate Plan still remains enshrouded in mystery for us today!  We weren’t able to connect the pieces of the Purim puzzle for a long time– it in fact took Mordechai and Esther 10 years to understand and connect the events, and see Hashem’s Hand with clarity!  Of course, all along, they had trust in Hashem.. but weren’t fully aware of how everything strung together.

There are times in life where we are unhappy, burdened by a nisayon (a challenge), weighed down because we can’t see the bigger picture.  But we must be grateful for what parts of our story we do understand.  It can give us great comfort, if we just take a deep breath, and know that one day, the entire saga of our life, our existence, and our story, will be revealed.

Shakespeare once said:  “Life is a stage.”  How true this is!  Hashem conducts the whole world– the world is like a big stage.  We must know our places, and play our parts.  And together, in Olam haBa (the World to Come) when the ‘Show’ is over, we will watch our story replay, of our entire existence– and everything will come together.

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Kabbalah teaches a beautiful deep, concept, which I feel can be applied to some of this lesson:

Some things must be hidden, in order to be truly revealed.  Think of a bright afternoon sun.  It is impossible to gaze up at it, with your unguarded eyes, at its zenith.  But if you don glasses, or put your hand over your eyes, the sun will become visible (meaning, you’ll be able to look at it).  The sun doesn’t cease to exist, or suddenly appear out of nowhere.  But in order to be revealed, it must be obscured.  Similarly, Hashem had to hide some of Himself– His Eternal Light, so that we may perceive Him, so that He may be a little revealed to us.

Think about it…  If Hashem wasn’t seemingly hidden, at the time of the Purim story, would we notice the greatness of the miracles with as much awe today?  If Hashem wasn’t a little hidden at the time, would He seem so greatly ‘revealed’ today?

And Esther’s beauty…  If it wasn’t the concealed, inner kind.. would people appreciate it as much?  Would they sense it with such potency?

May the day soon come, on which Hashem will be totally revealed to us, no longer hidden and obscured.  The day that we will realize just how much meaning and miracles there are in our lives.  The day that we will all shine, with our inner beauty and light.

Purim Sameach/Freilechen Purim!

(This article was posted to my original blog, on March 10, 2017.)

Parshat Terumah: The Golden Rules

BH

Good Shabbos all dear readers!

I’d like to dedicate these divrei Torah to Rebbetzin Chana Golda bat Sveta, may she have a speedy refuah shleima.

In this week’s parsha, we are instructed to use a lot of gold.  We are told to overlay the planks forming the walls of the Mishkan with gold, to fashion much of the Aron Kodesh from gold, to craft and beat a fine menorah from one large chunk of gold, etc….

Gold seems to have a special significance, doesn’t it?

Aesthetically speaking, it is an elegant material to adorn things with… but let’s  mine a little deeper into this gold business, and discover some special symbolism that it holds, and what gold, when utilized for a higher purpose, when used for a Terumah in Hashem’s service, can really teach us!

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The Golden Rules:

1.)  Be a giving person.  Be giving with your time, when it comes to Torah study.  How special an opportunity it is, that you get a peek into Hashem’s Divine Mind, and His blueprint for the world, and all the blessing that comes about as the result of your efforts!  But if you cannot study Torah, or perhaps can not study as much as you’d like…

Support Torah Study, Torah Institutions, and Talmidei Chachamim!

Four gold rings were adjoined to the four corners of the Holy Aron, and inserted through these rings were golden staves, to support and carry the Aron, when the Bnei Yisroel were on the move.  The Torah states:  “B’tabos ha’Aron yihiyu habadim lo yasuru mimenu – The poles shall remain in the rings of the Ark; they shall not be removed from it.”  Rashi enforces the Torah’s words, saying, ‘they shall not be removed– ever!‘

What is the reason for the Torah’s serious declaration?  What does the prohibition on removing the poles symbolize?  The staves were used to support the Aron, right?  They symbolize those who fund Torah study!  And those who support limud Torah, receive infinite reward.  They are eternally adjoined to the blessing and sanctity of the Holy Torah, just like the staves that were never removed from the Aron, which symbolized Torah!

2.)  Uphold the laws of Torah in all areas of your life, and have Ahavas Yisrael.

While we’re still on the subject of the golden Aron Kodesh, let’s talk a little bit about its solid gold capores/cover.

Fashioned from one piece, the capores displays two golden figures, called Keruvim (Cherubs), with bodies made to look like birds, the faces like pure little children.  Their wings spread a shade over the Aron’s cover that they sat atop of, and touched each other at the tips, their countenances facing down towards the Ark.  From between the two figures, Hashem’s great Voice would emanate, when He wished to speak to His Children.

Chazal teach us, that when the Bnei Yisroel upheld the laws that Hashem had bestowed upon them, and followed the derech eretz, and made kedusha permeate their life, the Keruvim faced each other.  When the Bnei Yisroel were stumbling or failing in their missions, and not following the proper paths, the Keruvim turned their faces away from one another.

We must remember, that all that we do in this world, is reflected back in the Upper Worlds.  Life around us reflects how we are living.  When we choose to leave behind a life of light and Torah, and not get along with our loved ones, friends, and fellow Jews, Hashem, and  the heavenly beings are sad.  The light turns away from us, until we right our ways, and strive to find it, and cherish our life of Torah again.  Until we do that, heavenly beings, as we see with the Keruvim, turn away from one another in unhappiness.

3.)  What is more important in upholding a life of Torah and Yiddishkeit, than being a sincere person?

Be Sincere!

The Aron Kodesh, once again, teaches us another lesson.

The Luchos were actually housed within 3 consecutive chests:  The outer one, made of solid gold, which was visible to the eye;  The middle one, made of uncovered wood;  and the innermost (and smallest) one, made from pure gold.

Rabbi Moshe Feinstein taught, that the Aron represents Torah, and the manner in which it was made, teaches us how to be a true Torah scholar.  In this case, it tells us, that to be sincere in our Torah, we must not be just gold on the outside.  It’s not all about our external self, our outward actions.. even if they seem admirable and good, we must ask ourselves:  Are we golden on the inside too?  Am I just as noble on the inside as I am outwardly?  Do I feel sincere love and awe of Hashem within my heart, sincere desire for His Torah, sincere care for others, sincere passion for my own meaningful growth?
You can’t be two different people…  If you are truly a person of Torah, you’re golden, inside and out.  And you’re beautiful, and true, like the Torah.

4.)  Trust that Moshiach will come, and Hashem will fulfill His promise, that we will be redeemed through Moshiach ben David, Hashem’s anointed, and our king.

How on earth does this relate to gold, you may wonder?
Let us cap off this parsha post together, with a mind blowing explanation (I believe from the Baal haTurim)…

Gold is royal.. just picture a gold crown, atop a king’s head.  (Of course, we know, that isn’t all it takes to make a Jewish king!)  The Hebrew word for gold, “Zahav”, has the gematria (numerical equivalent) of the number 14..  The name “David”, is also the equivalent of the number 14!  Dovid was also the 14th generation from the erection of the Mishkan!

May Hashem always bless us with the strength and clarity to follow all the Torah, all of the Golden Rules He has bestowed upon us, and may we merit our king Moshiach’s arrival, and the dawn of an eternal, peaceful, illuminated, GOLDEN era, speedily in our days!

(This parsha-post was shared to my original blog, on March 3, 2017.)

Parshat Mishpatim: Ramban's Principles of 7

BH

Shabbat Shalom to all of my readers! 

(I hope that this week’s parsha-post should be a merit for a speedy refuah shleima for Sara Zucker, Dovid Monis ben Yehudis, and Yehonasan Laiv ben Yehudis, and may Hashem heal all the infirm of Klal Yisrael in the merit of Shabbos Kodesh!)

This week’s parsha is Mishpatim, in which the Torah teaches us most of the civil, social, and court laws the Chumash has to offer.

(Along with being the name of the parsha, Mishpatim is also the name for the category of mitzvos the parsha teaches us about– laws, that if Hashem hadn’t given them to us, we would have nevertheless developed by ourselves, since they are necessary for our interpersonal conduct.)

These dinim (laws) may appear to us at first sight as mundane, but they truly couldn’t be more of the opposite!  These laws dictate the path of the proper etiquette for a moral civilization, with Torah and G-dliness at its core!  Holiness is present in these basic matters of behavior, just as much as it is found in the most esoteric guides for how to cleave to G-d by meditation and study. 

The commentators of the Mishna teach us that one who doesn’t respect another’s belongings and boundaries (these are a few categories of laws which are in fact enumerated in the parsha), is as unlearned as a person who doesn’t study Torah, or keep the laws of kashrus!

Chazal tells us, that the close proximity in the Torah, of these laws in Mishpatim, and the great revelation  and Matan Torah in last week’s parsha, comes to teach that these social laws were transmitted at Har Sinai, just as the Aseret haDibrot were, and therefore maintain such a great and equating degree of kedusha.

So that is my first bit, corralled from different sources that I was privileged to have learned from this past week.

And now, please allow me to share a fascinating concept, about the Jewish servant:

The second pasuk in this week’s parsha, quite well-know, says:

“Ki tikneh eved ivri shaish shanim ya’avod uvashvi’is yatzai l’chafshi chinam – When you acquire a Hebrew servant, he shall serve for six years; in the seventh year he shall go free, without payment.”

“7” is a very auspicious number in the Jewish tradition.  In the 7th year, the eved ivri (Jewish servant) is released from his servitude.  To what is this applicable in our everyday lives?

The Ramban clearly answers:  Shabbos!

We are freed from our work and worry on the “7th day”, just as the servant is discharged in his 7th year.

Except, we merit this gift every week— what a bracha!

This law of the servant’s welfare is a remembrance of Yetzias Mitzrayim, no less!

Therefore, it connects to the first of the 10 Commandments:  “I am the Lord your G-d, who has taken you out of Eretz Mitzrayim, out of the house of bondage.”

The Ramban states ‘both are redeemed’– the Bnei Yisroel out of enslavement, and the exoneration of the servant from his master’s hand.

Another hallowed 7:  The 7-year cycle, completed with Shemittah.  ‘Freedom’ of the earth, in order for us to acknowledge Hashem as the Sole Owner of it all, and our True Redeemer.

The Ramban has established that all of these ‘principles of  7’, are one concept, since the beginning of the world.

Perhaps the Ramban is mysteriously alluding to the 7 days of Creation, concluding with the first Shabbos?!

“Therefore, this ordinance of the bondsman’s servitude, is so esteemed,” the Ramban continues, “it’s fitting for it to take the lead as the first mitzvah transmitted in Mishpatim!

And may we merit the Ultimate Freedom, speedily in our days!

(This Parsha-post was shared to my original blog, on Feb. 24, 2017.)

Parhsat Yisro: What's In A Name?

BH

Hello everyone, and good (erev) Shabbos!

This week’s Parsha is named after Yisro, “kohain Midyan, chosein Moshe – priest of Midyan, father-in-law of Moses”, as he is described in the beginning of the parsha.

Scattered throughout the Tanach, but mainly in the Chumash, we’ll find references to Yisro, by one of his 7 names, and little bits on his deeds…

But we can actually collect much knowledge about the life of this man, from even one of his names.  Today we’ll focus on “Yisro/יתרו/Jethro”– and why he is deserving of having the parsha, in which we recount one of the most profound and elevated events in Jewish history– Matan Torah, named after him!!!

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First, let’s ask ourselves:  WHAT’S IN A NAME?

Our given-names reflect our soul-missions, and essence— what we must accomplish in this life, that our souls direct us to achieve, and the connection that we strive to make with our inner self.

Chazal teaches that when parents name a child, they experience prophecy on a small level.  How so?
The ruach hakodesh they name their child with, assists them in giving their child a name, that in a way predicts who the child will become, and what they’ll experience, as they go through life.

If one wishes, they can change their name later in life, which may be done to signify some milestone they reached, or deed they performed, as we’ll see soon with Yisro (sorry if that was a spoiler!).

Names also have the power to stir our souls.  This is why calling the name of a fainted person may waken them.  It is also why we can make a soul connection between us, and a deceased loved one, when we do something in their name (or memory).

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Each one of Yisro’s names represent the different roles he played– the different aspects of his personality, and statuses of leadership among his people.

Later in the parsha, Yisro gives his son-in-law, Moshe Rabbeinu, some advice– to create an efficient judicial system for the Bnei Yisroel, comprised of wise, honest, and accomplished men, to smooth out the disputes brought by the Bnei Yisroel, and to lighten Moshe’s load as the head judge.

Rashi tells us, that for offering this assistance and advice, he was given in turn the name “Yeter/Jether”, implying ‘in addition’ (yotair, in Hebrew, meaning “more”), since another section was added to the Torah, containing some of this wisdom.  (And also since he suggested to Moshe to add  more men to his court?)

For another great act he performed, a vav was added to his name “Yeter”, changing it to “Yisro” as we know it.

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The Baal Haturim expounds upon “Yisro” for us:

Hidden within the name “Yisro/יתרו/Jethro” is this man’s life journey….

Yisro held an exalted position.  He was the high priest of Midyan, and other commentators say that there was no form or service of avoda-zara he was not familiar with.  But he was a good person…

In this week’s parsha, Yisro arrives at the camp, escorting his daughter and grandsons, Moshe’s wife and children, to be reunited.  (Moshe had sent them to his father-in-law’s home, while he was in Egypt, working with Hashem to free the Bnei Yisroel, and lead them on Yetzias Mitzrayim.)  While he did this kindness for the family, he was also pursuing a spiritual benefit for himself..

Yisro was on a mission.  He came to hear divrei Elokim, words of G-d.  He was seeking the truth.  Hashem’s truth, Torah’s truth.  He sought true and pure spiritualty.

Suprisingly, the gematria (numerical equivalent) of יתרו is “priest of idol worship”, which indicates Yisro’s past as a king of idol-worship.

Even more shockingly, the gematria of יתרו also equals that of  “Torah”!

This alludes to Yisro’s mission– his search for Torah!  This also comes to teach us that Yisro converted to Judaism.  He sincerely accepted the yoke of Torah, and Hashem’s sovereignty onto himself! 

(When he converted, the vav was added to his name Yeter.  His conversion was the great act I was hinting at, before beginning the Baal Haturim’s comment.)

So now we see the power of a name… its prophecy, its meaning, its significance…

Yisro’s newly acquired name (Yisro), expresses his lofty achievement, his “180” in terms of religion and life.

THIS is why Yisro merited this Parsha, in which we receive the Torah, being named after him!  He left an entire life behind, to pursue Hashem’s one and only Torah! 

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Find the meaning in your name, and dive down deep into your soul, to discover your mission.  Dwell on your name, and see how it traces into your essence.

Let us all make the connection, between our names and our souls, and hopefully we’ll all gain the strength we need, the one that is unique to us, that will assist us in our lives.  From our given names, we have an idea of where we are headed.

And like Yisro,  we can make our mark in the world– and make a name for ourselves!

(This parsha-post was shared to my original blog, on Feb. 15, 2017.)

Tu B'Shvat: The Human Tree

BH

Happy Tu b’Shvat!

(Today’s dvar Torah is an excerpt from my Bat Mitzvah speech, which was about Tu b’Shvat, and how people have common ground (pun intended 😉  ) with the beautiful and purposeful trees Hashem has graced this world with.)

Approximately four months before the holiday of Tu B’Shvat the rainy season starts, in Eretz Yisroel, The Land of Israel.  The rains saturate the soil and nurture the trees so they will blossom and fruit.    Almond trees grow in abundance across Israel – in groves and throughout the country’s many hills and valleys.  Almost magically, the almond trees’ first blossoms appear each year in Israel, on Tu B’Shvat, marking the New Year for trees and the return of spring in the land of Israel.

In our synagogue, it is our custom to celebrate this new year for the trees, by  holding a Tu B’Shevat seder, or ceremonial meal.  This tradition can be traced back to the Middle Ages.  It includes a festive meal featuring fruits in honor of the  Shivat Haminim, the seven species, for which Eretz Yisroel, is praised: Figs, Dates, Pomegranates, Olives, Grapes, Wheat, and Barley.

In various places, the Torah compares a person to a tree:
– A person is like the tree of a field… (Devarim 20:19)
– For as the days of a tree shall be the days of my people. (Isaiah/Yeshayah 65:22)
– He will be like a tree planted near water… (Jeremiah/Yirmiyahu 17:8)

Why the comparison?

A tree needs these four basic elements in order to survive — soil, water, air, and sun. People require these same elements.

First, SOIL
The soil is home to the roots, it is through the soil that nutrients are absorbed.  The soil provides room for the roots to grow.  Like a tree, man absorbs his nourishment, such as values and morals, through his soil and roots.  A tree needs to be planted firmly in the earth.  This is true of a person as well, man is grounded by his roots, giving him the strength he needs to persevere.  Without roots, neither tree, nor man, can survive.  This is our FAITH.

The Talmud explains:

 “A person whose wisdom exceeds his good deeds,  is likened to a tree whose branches are numerous, but whose roots are few. The wind comes and uproots it and turns it upside down.”  Meaning, if a man, like a tree, is not anchored, grounded by strong roots, then when confronted with a strong wind, or difficult challenges, tree or man, can be uprooted, or turned upside down.

The Talmud continues:

“But a person whose good deeds exceed his wisdom is likened to a tree whose branches are few but whose roots are numerous. Even if all the winds of the world were to come and blow against it, they could not budge it from its place. (Pirkei Avot 3:22)”  Meaning, if man, like a tree, has solid roots, or has a deep connection to community and heritage, then when confronted even with the strongest of winds or the most difficult challenges, he will not be uprooted.

Next, WATER
Rain-water is absorbed into the ground, and through the roots, is carried throughout the trunk, branches and leaves, the body of the tree.  In (Devarim 32:2), the Torah is compared to water.  Moshe says: “May my teaching drop like the rain.”  Both rain and Torah descend from the heavens, providing relief for the parched.  Without water, a tree will whither and die; without Torah we, too, would whither.  Torah gives life to the human spirit.

A life based on Torah will blossom with wisdom and good deeds.

Rabbi Akiva once noticed that splashing water, near a stream, had hollowed out the nearby rocks — that drops of water had actually bored a hole, right through rock.  He said “if the gentle drops of water can pierce a rock, then the powerful words of Torah could penetrate his heart.”  He applied himself diligently to the study of Torah.  He used to say that a Jew without Torah is like a fish without water.

Next, AIR

A tree needs air to survive.  In Bereshit, the Book of Genesis, the Torah states that God breathed life into the form of Man; “He breathed into his nostrils the soul of life.”  The Hebrew word for breath — nesheema — is the same as the word for soul or spirit — neshama.   Kabbalah teaches that smell is the connection of the physical and spiritual…our connection to the soul.  The Talmud says: “Smell is that which the soul benefits from, and the body does not.  Of man’s five senses, smell (air) is the most spiritual.”  The Talmud (Sanhedrin 93a) says that “when Moshiach, the Messiah, comes, he will ‘smell and judge'”, meaning, he will use his spiritual sensitivity to decide the truth about difficult matters.

A scent can awaken one from a faint because it reaches the soul and brings renewed strength to the body.  An individual is refreshed upon smelling a pleasant fragrance. Coming home on Friday afternoon and smelling the delicious aromas of Shabbos, comforts the soul.  We are taught in the Talmud that on Shabbat we each possess an “additional soul” – a revelation from the deepest part of a person’s essence.  Come nightfall on Saturday, we make havdalah,  the separation ceremony — we say goodbye to Shabbat and this soul departs.  We rejuvenate ourselves by smelling besamim, spices — a pleasant fragrance.  This AIR, calms, pleases, refreshes and warms the soul, bringing renewed strength from a higher place.

Lastly, SUN

A tree needs sunlight to survive.  It is essential for the growth and health of the tree.  People also need sun, or WARMTH, to survive. This is the warmth of family, friendship and community.  All crucial Jewish observances and ceremonies are based on family and community — the celebration of birth, spiritual maturity, marriage, and even death.

This tight-knit connection provides the light and warmth which nurtures our growth.  We love, teach, and learn from each other. We share our simchas, joys, and our sadness.  And while these bonds may bring us difficult challenges, they also give us strength and some of our greatest happiness.

The Talmud tells a story about the sage named Choni HaM’agel. He wondered if it was possible for a man to dream continuously for seventy years. One day he was traveling on the road, and he saw a man planting a carob tree.  The sage, HaM’agel, asked him; “How long does it take for that tree to bear fruit?” The man replied, “Seventy years.” He then further asked him- “Are you sure that you will live another seventy years?” The man replied: “I found mature carob trees in the world; as my forefathers planted these for me, so I, too, plant these for my children.”

HaM’agel sat down to have a meal and sleep overcame him. As he slept a rocky form closed over him, hiding him from sight.  He continued to sleep for seventy years. When he awoke, he saw a man gathering the fruit of the carob tree and he asked him: “Are you the man who planted that tree?” The man responded: “I am his grandson.”  HaM’agel exclaimed: “It is for sure that I slept for seventy years.”

There is an important lesson to be learned from this story.  HaM’agel realizes this lesson when he wakes after 70 years, to see the grandchild of the planter, eating the fruits of his grandfather’s labor.  The man does not plant his seed for himself, but to benefit his children – his successors.  Man may toil in this life while reaping no direct advantage, only so his children will enjoy the rewards of his effort.

Have you planted a seed during your life?  If not, nothing remains when you are gone, and your life does not have lasting significance.

However, if we all plant a seed, by learning Torah, obeying the commandments of Hashem, by acting morally and compassionately, and by teaching our children to do the same, they, too, will grow strong roots, bodies and souls.  They, too, will plant seeds of their own.

Tu B’Shvat, the New Year for Trees, is a perfect time to focus on the lesson of the tree, and to remember that now is not just time for physical planting, but the time to sow some spiritual seeds, as well.

 All of us can produce fruits that benefit the world—namely, through our good deeds.

(These divrei Torah were posted on my original blog, on Feb. 4, 2017)

Parshat Bo: Keep It Coming

BH

Shabbat Shalom everyone!

Are you ever bothered by a translation in your Chumash or Tanach?  Sometimes translations just don’t seem to fit..

One example is found in Parshat Bo.  That’s what we are going to dive into this week!

The parsha opens:  “Vayomer Hashem el-Moshe, ‘Bo el Paroh’ – Then the Lord said to Moses ‘Go to Pharaoh'”.

It’s interesting to note that “Bo” is often translated here as “Go”, when it in fact means “come”…

Why is Hashem saying “Come to Paroh”, when He is in fact sending Moshe off on his mission?

To get to the bottom of this, let us study an explanation from the great Chassidic commentator, the Noam Elimelech:

“How does a Tzaddik react when he witnesses one miracle from Hashem, or hears of it from another righteous person?  He is elevated, and becomes deeply inspired, for a long time to come.

And what happens to a Rasha when he observes one Divine miracle, or listens to the divrei torah of a righteous person one time?  He is caused to begin a path of teshuvah, for he gets an inkling of realization of the error of his ways.  This is good.. but at the same time, this man is compared to a vomiting dog.  How so?

A dog who throws up, will walk away from his mess, but unfortunately come back later to check it out again..  It is similar with a Rasha who was inspired only once.  He gets a glimmer of light and realization, but it fades, and meanders back to his old ways.  Nothing really changes.

But if a Tzaddik is consistent in speaking to a Rasha, continuously attempting to inspire him, the Rasha will be permanently and positively affected!

That is why the Torah’s literal meaning is “Come to Paroh – Bo el Paroh”.
“Come” connotes consistency.

Hashem commanded Moshe to be persistent with Paroh, in attempting to change his heart, mind, and decree.

And there is a certain way to go about this… The Noam Elimelech continues to enlighten us:

“Hashem hardened Paroh’s heart “l’ma’an shisi ososai ayleh b’kirbo – so that I may show these Signs of Mine among them”.

We understand the “Signs” of Hashem were miracles (for the Jews), and the plagues (for the Egyptians).*  So now we know “os” (singular form of “ososai”) means sign.  But it also has another implication.  “Os” also means “letter”..  Hashem commanded Moshe to speak to Paroh.  And how do we speak?  With words, made from letters!  Moshe confronted Paroh with the Holy letters of speech– the words of Hashem, which were like Holy signs!

Even the term “b’kirbo – among them” imparts a lesson: These lessons should resound among Paroh and his servants!  Make sure you penetrate the heart of Paroh! ”

There are two strong characters in our Torah moral of today:  Moshe is the aforementioned Tzadik.  Paroh is the Rasha.

Tragically and foolishly, Paroh never completely changed his mind.  Even after the death of all the firstborn sons in his kingdom, he ultimately chose to continue his persecution of the Bnei Yisroel.  We all have free choice, and must use this privilege wisely.

In contrast to Paroh, Moshe Rabbeinu was so strongly inspired by these  Divine signs and events, that he constantly spoke of them, for generations.  He transmitted the inspiration of the lessons and miracles, which resound among us today!

(Mishlei highlights the striking difference, between the ways fools and wise people take advice, and comprehend Hashem’s doings, in many places.  Even the Chinese scholar Confucius thought about this, for he once said:  “A fool despises good counsel, but a wise man takes it to heart”.)

I learned something while studying this chiddush;  a certain concept we can apply in our lives and relationships today:

When you aspire to change someone’s life, you must be persistent.  When you want to touch someone, perhaps someone who is stumbling in  a personal darkness, you mustn’t give up after one try.  If you only try once, they may slip away, and your effort will be in vain..  When you strive to make a difference, be a go-getter, take initiative.  Go to the person you want to inspire.. and come to them as a continuous source of inspiration, light, and loving care.  KEEP IT COMING!  Never give up when you want to reveal to someone the true beauty and wisdom of Hashem.  Use your great gift of communication– speech– and speak sincerely and passionately, and penetrate them, as the Lubavitcher Rebbe said:  “Speak with words from the heart, and they will enter the heart.”

GET INSPIRED, AND SPREAD THE LIGHT!

(* Footnote:  How were the Signs miracles and plagues?  “Ten miracles were performed for our ancestors in Egypt, and ten at the Sea.  Ten plagues did the Holy One, Blessed is He, bring upon the Egyptians in Egypt, and ten at the Sea” (Pirkei Avos, 5:5).  Every plague that befell the Egyptians, that was not upon the Jews, was considered a neis on its own. )

(This post was originally shared to my original blog, on Feb. 1, 2017)

Parshat Va'eira: G-d As The Source Of All

BH

This week’s parsha post is dedicated in memory of Thalia Hakin, a young girl who was tragically killed by a reckless driver.  Although she is no longer dwelling with us in Olam Hazeh, she has not truly died.  She left a life behind, not only in the physical sense, but also as a legacy.  She brought light and life into the world with a few powerful words, expressed in a poem, about lighting Shabbos candles, and those very words are inspiring numerous individuals around the world today, individuals from all Jewish backgrounds alike.  I hope with all my heart and soul that these divrei Torah will be an elevation for her Neshama.  All dear readers, we are one big family, all of our souls are from the same Source,  and this is why we feel acute pain at learning of Thalia’s sad passing.  But as a family, we will stand strong together, and live for her!  Everyone can do something to elevate her Neshama, even in the smallest way, from davening in her memory, to giving a smile to someone else, along with a few pure, sincere words.

May it be an ilui neshama.

This week’s parsha opens with a supreme and holy scene:  G-d speaking with Moshe Rabbeinu.

“Vaydaber Elokim el-Moshe vayomer eilav Ani Hashem.  V’aira el-Avraham el-Yitzchak v’el-Yaakov b’Keil Shakkai ooShmi Hashem lo nodati lahem   —  G-d spoke to Moses and said to him: “I am the Lord.  I appeared to Abraham, Isaac, and Jacob as Keil Shakkai, but I did not make Myself know to them by My name Hashem” (the four-letter Name yud and hei and vav and hei, which we’ll refer to as “Havayah” throughout the article).   (Shemos, 6:2-3)

Truly, we cannot name Hashem.  Hashem transcends all descriptions and names we may use.  No label can ever be put on Him.  However, the ‘names’ of G-d we use (and He has numerous) are simply how we refer to an aspect or action of Hashem we are trying to understand and communicate with.  (For example, Hashem’s name “Elokim”, reflects Hashem’s strict ‘side’, the part of Hashem Who may judge us severely [Elokim meaning “judges” when not referring to Hashem].)

The brilliant scholar and commentator, the Shadal expounds upon the verses, and the intriguing details by which Hashem revealed Himself to our forefathers:

 “The Avos knew Hashem as Keil Shakkai, the Almighty G-d, for this is the aspect in which He revealed Himself, and communicated with them.  They recognized Hashem, and especially connected to Him, in times of salvation, such as when Avraham went into battle against the four enemy kings; when He prevented Yitzchak from being sacrificed during the Akeida; and Yaakov when he lived in the treacherous Lavan’s house.  Keil Shakkai, is Hashem conducting salvations, and causing miracles to occur.  All their life, they understood Hashem’s goodness, and the truth and wisdom in everything He does.

But later on, the Bnei Yisroel, the descendants of the Avos, suffered greatly at the hands of the cruel Egyptians, and the barbarically difficult labor they enslaved them with.

Moshe asks Hashem, ‘Why have you let this people come to suffer?!’  Hashem answers him here, in the above verses, especially verse 2:  He responds “Ani Hashem – I am ‘Havayah'”.  And Hashem continues to explain:  ‘Why have I let My people suffer?  I have a pure and true reason for all of My doings.  This Name that I have revealed Myself to you by, my four-letter name Havayah, is a deeper reflection of My greater essence, even greater than Keil Shakkai as I revealed myself to your forefathers!  And from this four-letter name, emanates all that is to befall the universe, good and bad alike.  This is the true Me– I am the Source of everything!“

The Shadal explains further:

“Hashem told Moshe that His name, ‘Havayah’ connotes ‘One Who is true to fulfill His words’.  Hashem swore to the Avos that their children would not forever be enslaved, and that we will possess true freedom, in our own land.  That we would merit to be redeemed from our exile, once and for all.

The Avos didn’t know Hashem as ‘One Who is true to fulfill His words’, not because they didn’t have bitachon in Hashem, but because these promises weren’t fulfilled in their lifetimes.”

Maybe Hashem was giving Moshe an even deeper message, that we must delve even further into His explanations to find.  Maybe Hashem’s conversation with Moshe is crying out a message for us today:

To be truly free, and to merit geulah, we need to first understand that everything in life, comes from the same Ultimate Source.  Our greatest pains, sorrows, and nisyonos, are sent from the same place as the moments of our greatest joy.  It all comes from Hashem.

This is very inspiring, in light of the tragedy that has just occurred.  We have experienced great sorrow at Thalia’s untimely death.. but our greatest nechama is understanding it comes from the Single, Holy, Wise, and Loving Source.  Hashem will fulfill his promise to our forebears!  And at that time, when the Dawn of Moshiach Rises, we’ll be with our loved ones once again, and we will recognize Hashem, ‘Havayah’, in His greatest, most obvious essence.

(This article was posted to my original blog, on Jan. 26, 2017)

Parshat Shemot: "I Will Surely Remember.."

BH

Shalom Wonderful Readers!

Welcome to my first parsha post!

This Shabbos, the parsha is Shemot, also the beginning of sefer Shemot.  We all remember the powerful “Chazak, Chazak, V’Nitchazeik!” we cried out last week, after finishing sefer Bereishit.  “Be strong, be strong, and may we be strengthened!”  This reverberating, soul-stirring chant, precedes the grim rise of slavery in Egypt, that we read of in Shemot.  Interesting...

Chizuk, closely related to the word Chazak in Hebrew, is understood by Rabbi Yechiel Spero as “an indescribable combination of inspiration, strength, encouragement, and comfort”.  And perhaps this is just what we need, before we plod through our dark exile.  Perhaps the “Chazak, Chazak” cry is calling out a lesson to us.  We need our strength, and we need to understand Hashem’s love and comfort, to survive through the heavy times we experience today.

Hashem is always our source of Chizuk, whether He bestows it directly, or through a messenger.  “V’im ruchi g’viati, Hashem-li v’lo ira – Hashem is always with me, and I shall not be afraid” as we say in Adon Olam.

The beginning of this collection of chiddushim, was inspired by a Torah comment by the great Rabbi Bechaya ibn Pekuda (may it be an Ilui Neshama), which I will now share:

“Go and gather the elders of Israel, and say to them:  The Lord, G-d of your fathers, the G-d of Avraham, Yitzchak, and Yaakov, has appeared to me, and said:  ‘I have surely remembered you and what is being done to you in Egypt.'” (Shemot 3:16)

{Rabbi Bechaya’s comment}  “I have surely remembered you – Pakod P’kadti”:

“This is repetitive, ‘pakod p’kadti’.. but of course, it comes to teach us something.

It is in fact two expressions.  The first time it is used in the pasuk, alludes to Hashem’s remembrance of the Jewish People.  He hasn’t forgotten His Children, and He will soon help us out of the quagmire of dark and galus that we have sunk into.  Our loving Father, our wonderful Avinu, will help us through our nisyonos, and help us to grow.

And the second word “p’kadti” alludes to the Shechina.  Hashem will remember the Shechina, and bring Her up too.   The Shechina?  What does this mean?  The Shechina is a manifestation of Hashem, and part of Him..  How is the Shechina down in Egypt, that She must be brought up too?

To understand how the Shechina ‘got down’ to Egypt in the first place, let’s go back to the event of Yaakov journeying down to Egypt, to reunite with his long-lost son Yosef, and to dwell with his family in a place of sustenance, in Parshas Vayigash.  Before leaving Eretz Canaan, his home, Hashem spoke to Yaakov in a dream, saying: “Anochi airaid imcha Mitzrayim v’Anochi a’alcha gam-aloh – I Myself will go down with you (to Egypt) and I Myself will also bring you back” (Bereishis 46:4).  At this time, Hashem promised the Shechina will always be with us, wherever we go.”

(Some say that this is what the morning blessing “otair Yisrael b’tifarah – Who has crowned Israel with glory” means.  The glory of Hashem that is bestowed upon us, is the glory of His Divine Presence, the Shechina, that is constantly above us– a great blessing upon the Jews!)

When things get difficult, when we feel that we don’t have the strength to go on, when we feel like we’re being tossed into a storm that will never end… Never fear!  Hashem is our might and our strength!  Hashem is our glory!  Hashem is the ultimate Comforter.

Hashem is always with us, and we’re going to make it through– Together!

(This post was written for my original blog, on Jan. 19, 2017.)