Parshat Tazria-Metzora: "It's an Inside Job"

BH

This week's parsha-post is dedicated as a refuah shelema for Bracha Leah bas Shulamis, and all the infirm of Klal Yisrael in the merit of Shabbos Kodesh.

Shabbat Shalom/Good Shabbos/ Gut Shabbos Kodesh!

"Adam ki yihiyeh v'oar-basaro s'ais oh safachas oh baheres v'hayah v'oar basaro l'nega tzara'as v'huva el-Aharon haKohein oh el achad mibanav hakohanim - When a person has on the skin of his body a s'ais, or a safachas, or a baheres, and it develops into a tzara'as affliction on the skin of his body, it shall be reported to Aharon the Kohein (Gadol), or to one of his sons, the kohanim."  (Vayikra 13:2 {Parshat Tazria}) *

Let's try to seek some clarity, and shed some light on these rather strange ideas.  Today, we'll look into the commentary of a Chassidic master.

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A person may have thoughts of teshuvah, and they'll take on something to connect to Hashem, such as a new mitzvah.  But the individual of this case, has one problem:  his teshuvah isn't really internalized.  Yes, they think of teshuvah, they speak of it, and they take on a new mitzvah...  But they haven't necessarily done the "inside work", and therefore haven't made tikkun for (rectified) the wrongdoings of their past.

Let us discuss the three aforementioned afflictions of our verse, from a spiritual perspective.  Now, we can discover the real moral behind the words-- the soul within the story.

"S'ais" comes from the Hebrew word "shenisav - he lifts up".  One who has s'ais, his heart feels lifted.  He contemplated teshuvah, and was inspired by the thoughts.

"Safachas" is rooted in the word "safachnia", which connotes 'connecting'.  One 'afflicted' with safachas, thinks of connecting to great tzaddikim (righteous people).

"Baher - Brilliance"," is the source of the term "Baheres", since one with this problem of baheres, was sparked, and illuminated by Hashem's wisdom.

But as wonderful and elevated as these all seem, we can't fall prey to the illusion that these individuals are truly changed.  All of these cases are still external displays of teshuvah, of a true personal turnaround for the better...  That is why the verse says "v'oar basaro - on the skin, or in the flesh"!  This teshuvah hasn't fully penetrated the person, and he hasn't fixed the "mistakes of his youth".

This is their affliction!

In order to find healing from these sorry states, the stricken man must go to a tzadik.  He is key in inspiring him to find true change.  To perform and integrate true teshuvah.

Some refer to great tzadikkim as "Kohanim", for they are the ethical and spiritual leaders of the generation.  You seek assistance and answers from them, just as it was done with Aharon the Kohein, or his sons.

When we reach these levels of complete teshuvah, repentance, and self-improvement, we'll merit sincere Yiras Hashem (awe of G-d), and serve Him b'maalei b'libo-- with full hearts.

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Incredible, no?

The Rashbi (Rabbi Shimon bar Yochai) in fact teaches 'Woe to the one who thinks that the Torah is made up of mere words and stories!'  What we just learned together is the real spirit behind the script. ;)

Each of these afflictions is double sided;  the physical plague, right on the skin, and its spiritual equivalent.  The latter side is what we are probably more likely to suffer from today...

So watch out-- stay well, stay strong, and don't lose hope.  Even if you're only at the stage of outward expression in your own teshuvah, you've started along the journey.  You might need some guidance along the way, but you're very soon going to reach your ultimate goal-- sincere change you can really feel inside, and a full heart!

* (Footnote:  The translations in my Tanach for s'ais, safachas, and baheres were "a swelling", "a rash", and "a discoloration".)

Yom HaZikaron LaShoah - A Personal Tefillah

BH

Hashem, when the pain and suffering raged, the horror that we cannot fully comprehend today engulfed all of Your Children, it seemed like You turned away from us, disowned us.  We felt like we lost our Father, and His guidance and love.  Although our hope for a change may have dwindled, we never completely lost our faith in You.  But still, so many of us felt estranged.

That is why, Hashem, I pour out my heart to You today.  You have blessed me greatly– I am so fortunate that I am able to recognize Your Hand in every day of my life.  That is why I now speak to You openly, like a child to their parent– I’m so grateful I can be close to you, and serve You openly and freely.

Hashem, Tatte, we really don’t know why you allowed the Holocaust to happen.  Why you gave your Children such a challenging nisayon.  Perhaps, Hashem, You wanted us to strengthen our bond and commitment to You, and to one another?  That has been a reason in the past for Your testing us…  Perhaps you sent us the Satan, in Nazi soldier garb and guise, to bring us to lift ourselves up, and become stronger…  But we truly aren’t sure.  Only You, Hashem, know the answer, and we can only have trust that it was all for the best, for everything You cause to happen is wise, and part of the Master Plan.

So please, Hashem, since we don’t know, since we may be lost, please, shine a little light, and strengthen and guide us, to always follow in the ways of Your precious Torah, and Your most sincere ratzon.  Please grant us binah, understanding, to realize without pain, that it’s not for us to fully comprehend Your will.  Please give us the understanding and strength, to just trust, and to persevere and grow, even in the darkest of times.

Hashem, during the Holocaust, our ancestors went through monstrosities that we can’t really begin to imagine.  Maybe we shouldn’t try to envision it…  Normal lives, and safety and security stripped; homes ravaged, and belongings stolen, and given to Gentile strangers; families torn apart, love ones murdered before their eyes; bodies, minds, and hearts brutalized…  It was attempted to eliminate our existence, crush our dreams, snuff out our future, take away our soul, Torah, and faith…  Hashem, please, never again!!!  It’s been so hard Hashem, we’ve gone through so much…  Please hear our tefillos and cries, see our efforts, and let it be no more.  Please, bring us Geulah (Redemption)– call us Home, and wrap us in Your arms.  Hashem, we only want You!

We beg You, never again, but also we plead with You… So that we never forget.  Hashem, of course it is known to You, for You witness and record, and repay in kind, every action of every creation, that we are suffering from another tragedy:  Numerous people in this world, are twisting the truth of the Holocaust, cutting out significant parts of the real story, or even denying it altogether!  How is this possible?  Can people be so ignorant, or cruel and insensitive, to disgrace the memory of all the perished, and their souls, in this manner?  It is even an insult to the living, and offense to their children, a blemish upon their legacy.  Please Hashem, help us to teach our children properly about the Shoah (Holocaust), even as horrific as it was.  Help us to transmit the story, in truth and completeness, to each and every one, each according to age and understanding and maturity.  Help us, and strengthen us, to combat this evil of distortion and denial.  Never again… but never forget.

Please, may it be Your will, that all of our mitzvos, and all of the sparks we kindle, elevate the neshamas of all those You called home during the Shoah.  You promised our forefathers, Hashem, that we will never be totally extinguished.  You promised us a future, one filled with light… Yet, we can be lights today, matches igniting sparks of all souls, fusing past, present, and future.  “Neir Hashem Nishmas Adam – The soul of man is the Candle of Hashem.”  (Mishlei/Proverbs 20:27)

Thank You Hashem for brining us to this day, and for our blessings.  Thank you for all of Your lessons.  And thank You, for all the good, light, and meaning– both obvious and hidden.

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Please Hashem…  may we be worthy of Moshiach.  We’re weary, but ready.  We’re ready for the light, we’re ready to be reunited with our loved ones at Your great feat of Techiyas Hamaisim (Resurrection of the Dead), we’re ready to all join together to serve You freely, and come close to You.  We’re ready to live in a world enveloped in peace, no longer suffering and war-torn.  We’re ready to settle in Yerushalayim–  once glorious, once stolen from our hands, once barred from us… But ready to shine again!

Moshiach now!

Pesach Reflections - Miriam: Of Confidence and Convictions

BH

Hello everyone!  Hope you all had a good and uplifting Pesach! 

Ours was, Baruch Hashem, fantastic!  Very meaningful, and full of family time, learning, and memories. 

I'm sorry I haven't written and posted in a while-- I missed sharing here for Pesach.  However, I'm not going to let the chag of cheiruseinu and simchateinu go by on here unmentioned!  Before Pesach, I was asked to share at an online Jewish Girls Unite celebration(*), and speak about Miriam haNavia (Miriam the Prophetess). 

Here is the dvar Torah I shared, hope you enjoy.

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Miriam haNavia is an exemplary role model for us, in numerous ways.
Her empowering messages live on for all Jewish women and girls to follow.
One of the greatest lessons of character Miriam can teach us, is that of possessing confidence and convictions.

The eighth pasuk of Eishes Chayil is recited as follows:  “Chagra b’oz matneha, vateametz zro’oteha – She girds her loins with might and strengthens her arms.”

Who girds their loins?  A warrior.  She prepares for battle, hanging her weapon at her waist, and bracing herself for the challenge.

The eishes chayil this pasuk alludes to, is Miriam, the prepared prophetess.
She was prepared for the dark times of slavery and persecution that lay ahead, armed with her prophecy of a brighter future, that the Jewish People would be led out of bondage by a leader designated by Hashem.

She confidently shared her nevua, her prophecy, with others, and tried to encourage and strengthen them.

Time passed, the suffering wore on, and people doubtfully asked her “What became of your prophecy?”

Miriam was not to be deterred.  She had faith in Hashem, and remained positive in their dire situations, and confident with her prophecy.  Hashem gave her this gift, so she wasn’t going to doubt it.  Her words were Hashem’s words, and sure to be fulfilled.  Her confidence, even when she could’ve been bitter from those scorning her, was what kept her going in those bleak times.
A warrior must stand strong, and not be afraid to fight back.

Miriam endangered her life, risking igniting Paroh’s wrath, by defying his command to kill all baby boys that she helped the Jewish women to deliver.  She was there with them to help, nurture, and carry on life and tradition.  She held onto her ideals, even in the face of her personal danger.
Talmud (Sotah) teaches us that “In the merit of righteous women, the Jewish People were redeemed from Egypt.”

Miriam was certainly one of those beacons, and a leader to her people.  In the immoral and idol-worshipping Egyptian environment, she preserved her morals, inspiring others with her strength.  She held fast to her convictions.

Rabbi Boruch Leff, in his book Shabbos for the Soul, shares a profound insight, and paraphrases the Satmar Rav:

The Hebrew word for Egypt, “Mitzrayim”, is rooted in the word “meitzar,” meaning ‘narrow or constricting’, and combined with “yahm,” connoting water, which symbolizes materialism and physicality.  Therefore, it implies how the Egyptians lived– they were trapped in out-of-control desire for physical things, and they allowed their animal-neshamas to  rule over their daily lives.
Even the word “Paroh”, comes from “parua – wild, and unrestrained”.

The unholy environment of Egyptian civilization was so antithetical to that which the Jews strove for, that it was constricting and suffocating for us.

Even today, there is a little voice inside of us, that sneakily tells us ‘You don’t have enough of such-and-such– you always need more.  Enough isn’t enough.”  This is the Paroh within us.  We have to tell him “no”.  We have to fight back against this ta’avah, temptation, and cry out “I AM NOT YOUR SLAVE!”

And now, back to Miriam.

In those hard times, we needed someone to stand as an example for us, a person we could become inspired by and emulate.  One of those leaders was Miriam.

She epitomized the mentality “I AM NOT YOUR SLAVE!” in all areas of her leadership, from being a rebel against Paroh, to holding onto her convictions.

Pesach is our holiday of freedom.  We must seriously ask ourselves, “What is true freedom?”
True freedom, is when you can say what you want to say.  When you’re allowed to express your own ideas and opinions.  When you have the chance to make your own choices, unaffected by external forces.

We are so fortunate, since most of us today possess that freedom, and that we can practice our Yiddishkeit openly, and spread it to others, without worrying about being persecuted for it.
It wasn’t so easy for the Jews of Mitzrayim.  Much hard labor was forced upon them, under the hand of brutal taskmasters.

They were slipping and sinking in their spirituality and religious observance.
They had to conceal what they had left.

But Miriam was different.  She refused to be negatively affected by her circumstances.  She continued to persevere, shine her light, hang on to what she believed was right and true.  Although she lived in Egypt, and suffered along with her brethren daily, she wasn’t really chained.  She didn’t feel bound, spiritually and emotionally.

It was her choice!

We can choose how we let our situations affect us.  Perhaps this is the truest form of freedom, one that is forever yours.

You can face your fears.  You don’t have to let the negativity break you.  No one can take away your soul and spirit!

Miriam chose not to be a slave in her mind, soul, and heart.  She was her own ruler.

Hashem requires all people to have anavah, humility.  It is a necessary and basic character trait, and one of the three core middos of every Jew. Hashem Himself is extremely humble, so we must mirror Him.

But, Hashem doesn’t want us to walk around with our heads down silently.  He does want us to have some pride, to a certain degree, as long as we use this pride to sanctify Hashem.

Miriam once more demonstrates for us.  Sometimes a warrior  must launch herself to the forefront, when she is fighting for a higher purpose.  She can’t be quiet and meek.  She battles with vigor, for what she believes is right.
To be a strong chayelet (soldier), she must have confidence in Hashem, and in herself!  

Hashem has given us so many unique gifts to use wisely.  So when you have confidence for this reason, it doesn’t contradict your humility.

Even in the darkest of times, we must be ‘loud and proud’, spreading our message, our Torah, our convictions.  Don’t waver when you’re standing up for what’s important and true.
Miriam always sang her song of hope, and victory!

And when we follow these ideals, we’ll always win the fight for Hashem, and we’ll always find the light!

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(*)

{For those of you who don't know, Jewish Girls Unite, which is affectionately known by many as "JGU", is a global online community for Jewish girls and women, where we empower and inspire each other through experiences and discussion; learn and grow, following the path of our forebears, and emulating the great Jewish women of our past; and share and shine our talents and "inner light", bringing our souls to the forefront, in a safe and loving atmosphere.  To learn more about JGU's beautiful website, blog, and online workshops, please visit: https://jewishgirlsunite.com/ .  Or, contact the founder and global director Rebbetzin Nechama Laber, and send your questions to: jewishgirlsunite@gmail.com}

Parshat Shemini: It Ain't Super-FISH-ial

BH

Good Shabbos everyone! 

This week's parsha-post is dedicated as an ilui neshama for Rabbi Yehoshua Gordon, whose legacy of teaching and love, for Torah and people, is eternal.

Today, while watching Rabbi Yehoshua Gordon's, Z"L, parsha class on Jewish.TV, I learned a magnificent insight on the fins and scales of fish...

In the 6th Aliyah, we are taught laws of Kashrut.  Pasuk 9 introduces us to the mitzvos of kashrus concerning fish, and goes as follows:

"Et-zeh tochlu mikol asher bamayim kol asher-lo s'nafir v'kas'keset bamayim bayamim u'van'chalim otam tochailu - This may you eat from everything that is in the water:  everything that has fins and scales in the water, in the seas, and in the streams, those may you eat."

Rabbi Gordon mentioned that all fish that have scales, have fins!  (But not all fish that have fins have scales, therefore disqualifying them as a kosher animal.)

If this is the case, and we are capable of distinguishing a kosher fish by one sign, the scales, why must the Torah list a second sign for us to determine a fish's status by?

The answer:  This is a part of Torah, for which the sole purpose of the extra wording, is "l'hagdil Torah u'lhadira"-- to increase and beautify the (text of the) Torah! 

This already seems like a good reason...  But we can still counter this answer, by saying that the Torah doesn't waste words! 

Rabbi Gordon stated that aside from the details about the fins increasing the text, the symbolism is also increased!

And that is what we're going to dive into now!

The fish uses its fins constantly to swim, to propel itself, and cut through the water.  We, too, must 'keep on swimming' through life.  We must take initiative and action in all we do.  We must assert ourselves.  The fish's fins allude to our drive and action.  These energies help us develop into successful people.  But as we'll soon see, that's not all it takes...

The scales of a fish, to some people, are reminiscent of a coat of armor.  The fish is always carrying, always wearing, these gleaming garments.  The scales of a fish correspond to our mitzvos.  In their merit, we are protected from harm.  They are the gleaming treasures we can always proudly bear.

A person who truly has 'scales'-- mitzvos and Torah-- will immediately be motivated.  Our Torah and mitzvos give us core strength, spiritually and emotionally, to be assertive, to fight for what we know is right.

However, one who only has 'fins'-- drive and action, but unmotivated by Torah and lacking mitzvos, isn't necessarily 'kosher'--  he isn't complete, and he doesn't have what it takes to reach his true full potential.

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We are currently counting the days of the Sefiras haOmer period, from the second night of Pesach to Shavuos.  

One of the many events we commemorate during this period, is our rise in spirituality day by day, from the slavery and Yetzias Mitzrayim (the Exodus from Egypt), to Har Sinai as a free People, and our preparation for this momentous milestone in our nation's history.

Every day, we are charged with a new aspect of spiritual growth.  We work daily on a new sefirah (or sefirah combination), an emotion or character trait in which we may need improvement.  This is a time of year to climb a special ladder, to access the greatest heights of soul and potential we can reach.

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Keep on swimming, reaching for our Torah, that we can't wait to receive.  Let's make sure that we focus on always growing and improving, in all areas of life, so that we can proudly show all the special signs of a 'complete 'n' kosher' person-- and when we have Torah, we are like fish in water!!!

Parshat Tzav: High Five

BH

This week's parsha post is dedicated as an Ilui Neshama for our beloved Rabbi Michel Geller.

Today, I'd like to share a beautiful Chiddush (intriguing Torah thought) from the Kli Yakar!

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The 5 main categories of Korbanos (offerings) are listed in this week's parsha, Tzav. 
5 times in this parsha (preceding the illustration the Torah gives us of each korban), do we find the expression "zoht torah - this is the law (of the ____-offering)."

Let's cite them together:

1.) "Tzav et-Aharon v'et banav laymor: zoht torah ha'olah... - Command Aharon and his sons thus:  This is the law of the elevation offering..." (Vayikra 6:2)

(Note:  You may find "olah" translated as "burnt (offering)", instead of elevation.  The expression 'elevation', is reminiscent of how this offering was totally burnt-- therefore, the whole sacrifice rose up (i.e. was elevated) in smoke.)

2.)  "V'zoht torah ha'mincha hak'raiv otah b'nai Aharon lifnei Hashem... - And this is the law of the meal offering:  Aharon's sons shall present it before the Lord..."  (Vayikra 6:7)

3.)  "Dabeir el-Aharon v'el-banav laymor zoht torah ha'chatas... - Speak to Aharon and his sons thus:  This is the law of the sin offering... " (Vayikra 6:18)

4.)  "V'zoht torah ha'asham kodesh kadashim hu. - And this is the law of the guilt offering, it is most holy." (Vayikra 7:1)

5.)  "V'zoht torah zevach ha'sh'lamim asher yakriv la'Hashem. - And this is the law of the sacrifice of well being (i.e. peace) that one may offer to the Lord." (Vayikra 7:11)

A thrilling remez (allusion):

Each of the 5 major Korbanos, correspond to Chamisha Chumshei Torah-- The 5 Books of the Torah! 

The olah connects to sefer Bereishis, the mincha to sefer Shemos, the chatas to Vayikra, the asham to Bamidbar, and the shelamim to Devarim.  In each of these books of the Torah, we can find mentions of their according sacrifices.

When we study Torah (especially concerning these korbanos), the mitzvah is tantamount to us bringing the actual korbanos (especially today, when we cannot bring offering to our beloved Bais haMikdash.  May that all change right now!)

We can make yet another connection of 5, highlighting the power of bringing korbanos, and our corresponding Torah learning:

The 5 korbanos are enumerated again in the upcoming Parshat Metzora...  Why?
The 5 korbanos also allude to the 5 types of tzara'as!!!

(Note:  Tzara'as is a leprous-like disease, Divinely inflicted, as punishment for one who speaks lashon hara {slander}.)

The korbanos were brought as kaparah (atonement) for the aveirah of lashon hara that brought the disease upon the individual.

'Torah,' the Kli Yakar states, 'protects one from lashon hara!'
And to paraphrase Pirkei Avos, which quotes Mishlei (Proverbs):  "Ki chayim haym l'motzaihem ul'chal b'saro marpay - For they (the teachings of the Torah) are life to those who find them, and a healing to his entire flesh!"

So now we see the significance of the number 5...  a number symbolizing great elevation, and precious ways to connect to Hashem...

R' Chalafta ben Dosa of Kfar Chanania, in Pirkei Avos, quotes Amos haNavi, teaching us that 'the Shechina rests among them (referring to a minyan of 10)...  But how do we know the Shechina rests among even 5?  He has established His bundle upon the earth.' 

The word for "bundle" used in this text is "agudah".  An agudah can be carried in one hand, therefore, the expression connotes the 5 fingers.  Hashem's 'bundle' is a group of 5 people studying Torah together!

HIGH FIVE!!!