Shavuos: The Harmony of Our Wedding and Gift

BH

Shalom everyone!I would like to dedicate these words on Shavuos to R' Azriel Yitzchak Wasserman, ZT"L, and may they be an ilui neshama for his soul, which has really never ceased to live and love, and whose legacy continues to teach and inspire.

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Can you imagine the indescribable feeling at the giving of the Torah at Har Sinai?  The crashing thunder and lighting, the mountain alight with glory, thousands of your fellows clustered tightly about you, and you're all trembling.  G-d's voice thunders, yet speaks to each one of you personally, and your soul is reverberating from the intensity.  You are like holy angels now, as you scream "Na'aseh v'nishma! - We will do and we will listen!" to the words of Torah, the guides of your life, as they're being seared into your mind.

You and Am Yisrael are Hashem's bride, and this is your wedding day.  You want nothing more than to cleave to Him, and He is filled with fiery passion for you.  Hashem loves you.  Chazal has inscribed in the Midrash, that Hashem even elevated Har Sinai above your heads, a great chuppah, as part of the "wedding" ceremony!  And Hashem gave you an eternally precious gift:  The Torah.
And a very fine gift too.  The Torah is our light, our direction for every moment of our lives, and our lifeline to the Source in times of trouble.  It is a heritage passed on to the generations for all eternity.  It even has a "triple value".

How so?

The Torah was bestowed upon us 'in threes'.  Although it is the only festival enumerated in the Torah not given an explicit date of celebration and commemoration, our traditions teach that the marvel of Matan Torah took place in the third month, the month of Sivan, counting from the beginning of the year when we warm the birth of our nation (the month of Nissan).  The Torah Shebichsav (the Written Torah) is comprised of 3 collections-- 1.)  Chamisha Chumshei Torah/the five books of Moses;  2.) Nevi'im/the Prophets;  3.) Ketuvim/the Writings.  The gift of Torah was presented to the Jewish People, a nation of three groups:  1.) The Kohanim, 2.) the Levi'im, 3.) the Yisraelim.
One might understandably believe that Matan Torah, G-d's revelation, and the transmittal of His Divine Will, should be only in connection to perfect Oneness.  With G-d's overwhelming essence at Har Sinai, nothing and no one made a sound.  All was to a certain degree nullified before His revelation, everything in the world silenced and waiting.  G-d is One, we believe with perfect faith.  "Shema Yisrael Hashem Elokeinu Hashem Echad!"  We might think, that at Har Sinai, His revelation must be associated with exclusive singularity, and His Torah should be one law.  But this is not quite so...

Chassidus teaches that Supernal, unchecked, Yichud Hashem (Oneness of G-d), cannot be reconciled by our personal perceptions of reality.  Hashem's most elevated and Original Oneness cannot pervade our human understanding...

Since we can not take in the Divine Mind (which is how the Alter Rebbe describes real Torah) in Its Supreme Yichud, we must receive it in an alternative manner.  And therefore, Hashem presents it to us in threes.  But, what is the significance of this number?

Penetrating, sincere, applicable Torah, is blended of three ingredients.  R' Shais Taub of Chabad.org explains:  We have one paradigm, a thesis:  The concept of G-d's most esoteric Yichud, connection of the soul on the highest heights and levels, the negation of all rest of self-- our spiritual perspectives.  Next, we have a second paradigm, the polar opposite, the antithesis:  Our "experiential understanding", our bodily and material needs in this world-- our physical perspectives.  And then, we have a third component, the synthesis:  this is an all-embracing kind of unity.  This is that power that be. That harmonizes 'both worlds', the two opposite concepts we discussed above.  We are driven by this synthesis, to uncover the essence of all deeds and mitzvos, the essence that is shared by, and unites, both physical and spiritual.

Torah paves for us a path of spiritual growth, it's our ladder to climb to greater heights than we believe we can reach, and it spurs our journey by teaching us how to act upon physical deed, by upholding the commandments that we need the aid of our bodies to accomplish.  Torah unites the upper and lower worlds! 

When G-d gave us this eternal gift, he also invested in us the power to forge this unity.  Before Matan Torah, we didn't have the tools or knowledge, guidance or understanding, to harmonize G-d, the neshama, and its strivings, with the secular and material of this world.  Torah was our key in bringing heaven down to earth, to find the Divine in all that we do.

In days of yore, Mekubalim (Kabbalists) and Sages went out to the fields to daven Kabbalas Shabbos.  They were especially passionate when it came to Lecha Dodi.  But how could a field, the place of the workweek, serve as an appropriate atmosphere for beckoning in the holy day of rest, welcoming in the Shechina, and reaching true menucha (tranquility)?  They taught the reason for their actions, explaining that they ran out to greet the Bride (which Shabbos is likened to, while the Jewish People are Her groom), but simultaneously, the Shabbos stepped into their realm, one usually viewed as a mundane location.  They sanctified the field and elevated its purpose, while they and Shabbos Kodesh met each other 'halfway', creating profound harmony, its inspiration lasting for a very long time.

Just another instance of love, the fiery love, between Hashem and Am Yisrael.
And now, for one last note on harmony...

For 49 days, we count the Omer nightly.  But we do not count Shavuos.  "49" may seem like a rather odd number of days, yet, we do not declare the 50th with the Sefiras haOmer bracha.  I once heard that each day of the 49, is another day of striving for connection, another step of the journey of personal and spiritual growth, another success of character refinement.  Each day is like a musical note.  Reflecting on them as a collection, blending each individual day's message into a greater one, you've composed a song;  however, it isn't complete...  The 50th day, the holy day of Shavuos, is the culmination of all the days of Sefiras haOmer.  It doesn't just hit the "high note", but it fulfills and actualizes the song.

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I hope for you all that you reach the goals you're working to achieve, spiritually and materially, and find balance and unity in all that you do.  I wish you all a joyous and meaningful Chag, and may you be mekabeil Torah semichus u'p'nimius!

Parshat Bamidbar: Hidden Treasure

BH
Good Shabbos to all dear readers, and welcome back!
May this week's parsha-post be a zechus for a speedy and blessed refuah sheleimah for Raizel Sarah bas Liba Shaina.

Surprisingly, we are living the last days of the waning Sefiras haOmer period-- the week of Malchus.  The Sefirah or Divine Attribute of Malchus, represented by kingship and leadership, is the culmination of all the upper powers and 'emotions' of G-d.  It is the receptacle of all the Sefiros, for that is what King/leadership is...  the fusion of all strengths, to guide others in the most ideal way possible.  Malchus, Kabbalah teaches, is also the power of the Shechina (G-d's Divine Presence). 

The Shechina, as Malchus, receives all blessing and powers from above, and we, the Jewish People are blessed with its constant presence above us.  It is what transfers the G-dly sustenance, from the greatest and most holy heights to our world, if we make ourselves meritorious.

Hashem's Shechina was ever-present over the Aron Kodesh (Holy Ark) in the Mishkan, making it radiant with such glory and power, that it became vital for laws to be firmly established and enforced to protect the holy receptacle from profanation.

At the end of this week's parsha, Bamidbar (Can you believe how we're flying through the year?  Hopefully we are making each day count to the utmost!:), the Torah outlines the process of disassembling the Mishkan, how the keilim (vessels) were draped and protected for travel, and who delegated, and received, the responsibilities of transporting the keilim.

"Al tachrisu et-shevet mish'p'chot ha'khasi mitoch ha'Levi'im.  V'zot asu lahem v'chayu v'lo yamusu b'gishtam et-kodesh hakadashim Aharon u'vanav yavo'u v'samu otam ish ish al-avodaso v'el-masa'o.  V'lo yavo'u liros k'vala et-hakodesh vamaysu. - Do not let the group of Kohathite clans be cut off from the Levites.  Do this with them, that they may live and not die when they approach the most sacred objects:  Let Aharon and his sons go in and assign each of them to his duties and to his porterage.  But do not let (the Kohathites) go inside and witness the dismantling of the sanctuary, lest they die."
{Bamidbar 4:18-20}

We learn from here that the Kohathites were the valued bearers of the holy vessels of the Mishkan...  and are made aware of the boundaries set down for them during the performance of their task, or they would end up facing rather serious consequences.

They are a clan of the shevet of Levi'im, an upstanding and elevated group...  so why the strict rules?

R' Shimshon Refoel Hirsch enlightens us (and, once more, I paraphrase slightly):

It would be inappropriate for the Kohathites to observe the covering of the keilim.  But why?  It was an especially serious obligation for the Levi'im, to plumb the profundity of the vessels, to truly understand the kedusha (holiness) they bore, and recognize them as so much more than their beautifully crafted exteriors.  The Kohathites (and in general the Levi'im) had to invest great care to integrate the significance of the avoda (service) that they were utilized for.  Continuous gazing, which could potentially lead to pleasure in exclusive focus on the material aspect of the items, would be a desecration to their honor, and therefore G-d's.  So restrictions were enacted, assuring only the greatest consideration for the holy objects, and zeal during their consecrated use.

This law is emphasized in an earlier verse, pasuk 15:  "V'chilu Aharon u'vanav l'kasos et-hakodesh vet-kol-k'lai hakodesh binsoa hamachaneh v'acahrei kain yavo'u b'nei-Kahas lasais v'lo-yigu el-hakodesh vamaysu... - When Aharon and his sons have finished covering the sacred objects and all the furnishings of the sacred objects at the breaking of camp, only then shall the Kohathites come and lift them, so that they do not come in contact with the sacred objects and die..."  Those who were permitted by Hashem, Aharon haKohein and his sons, took the job of enrobing the objects, before anyone else who wasn't permitted, could watch or help out.

This 'guaranteed coverage' is more than a highly esteemed concept in Judaism.  It is relevant to us today in so many ways, permeating so much of our lives, and this power is known as "tzniyus", almost always translated as "modesty".  Women and men both are charged with modesty, in both character and dress, together with ensuring the sanctity and respectful atmosphere we strive to achieve.  For example, women are obligated to cover their elbows, knees, and clavicle.  But this is not a sign of oppression, not in the least!  It brings the individual an aura of majesty, earns her the seriousness and respect of her peers, and also brings her inner light, strengths, and talents to the forefront of her being!  Because she masks what is not as vital, the superficial, she concentrates focus on what really makes her special.

However, the body is very important.  Without it, how could we exist in this world?  How could we accomplish and reach true fulfillment?  If we work to make it so, our body can be a chariot for Hashem in this world.  So it is also invested with great holiness...  This is another reason why we 'cover up'.  Since it is something to guard and value, it isn't right to reveal it to everyone.  It is not intended for the world's spectators (in contrast to what, unfortunately, a  large percentage of our world's society deems acceptable) since it is reserved for special purposes.

Think about it...  Even more similar to the case of the Kohanim draping the holy objects before their bearers began moving ahead, to prevent any temptations, or dulling of the spiritual radiance of the keilim...  is how we drape the Torah scrolls in our shuls!

Do we 'hide' it, because it is something to be ashamed of?  Do we hide it because it presents something, G-d forbid, destructive to us?  Absolutely not!  Envision the love, tenderness, and kavod that is accorded to the ritual, as the Torah is carefully held, secured snugly with a belt, enrobed by a traditional cover, and adorned with a shining silver crown or plate, as we lead it in a procession to...  another place of protection and honor, the Aron Kodesh of our shul!  We mirror our ancestors in the wilderness of so long ago...

Even our souls and soul-powers...  To discover them, and fulfill them to their greatest potential, we have to dig deep.

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We 'cover up', and take tzniyus so seriously, because precious things are concealed, reserved without exception for their treasured purposes.  So, we must sometimes establish boundaries and disciplines, to uphold these sacred traditions.

When we have homes and communities endowed with tzniyus and work to spread it to the entire world, we'll open our lives and worlds as a hospitable residence for Hashem's Kingship, and His Shechina in all its glory, and may we merit the ultimate Geulah right now!

Parshat Behar-Bechukotai: Going Against the Grain

BH

Good (erev) Shabbos to all wonderful readers!
This week’s parsha post should bring merit for a refuah sheleimah for Avraham ben Tzipporah.

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"V'achaltem yashan noshan v'yashan mip'nei chadash totziyu - You shall eat old grain long stored, and you shall clear out the old from before the new."  {Vayikra 26:10}

"Yashan noshan v'yashan mip'nei chadash"....  try saying that 3 times fast!  (Sorry if that was too corny...)  What exactly makes this pasuk a tongue-twister?  The repetitive lashon (language).  Today, we're going to look at a snippet of  commentary from the Chassidic Master the Mei haShiloah, on "yashan noshan", both terms having a similar connotation...  and discover the moral behind the words.

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"Yashan - aged", is likened to the Hebrew word yai'ush, which implies 'giving up'.  Why is this?  (The commentator will soon be likening people, to the grain discussed in our above pasuk.)  When someone "grows old", they may begin to give up  in some of life's pursuits, and in their emunah (belief) in Hashem, and trust in His blessings.  "Noshan - long stored", implies that the individual has totally spurned these beliefs and passions. 

This verse is a promise from Hashem to His Children, that even as our population increases in Eretz Yisrael, an already rather small parcel of land, it will nevertheless produce all the sustenance needed during the Shemittah year, the time of the land's rest.   These harvests will produce so abundantly, that we'll not only have plenty of grain leftover at the conclusion of the year, but we'll be benefitting from food from the year before that as well! 

Hashem promises a person blessing and benefit-- don't forsake it when you 'grow old'!  Even when one does make a choice, to disclaim Hashem's promises and blessings, Hashem amazingly still continues to bless him, and grant him advantages. 

All G-d does is for benefit.  Although we, as humans, cannot always personally discern such, we must never forget that every act of G-d is in His transcendent wisdom, and truly for the good. 

When one is 'fermenting' into the 'noshan' state, not just aged, but long stored, set in their way of disclaiming G-d's bounty and goodness, a person has to make a conscious choice to sincerely change their mindset.  When they improve their ways, and rather ignorant mentality, it is up to them to make a commitment not to reject Hashem's ratzon (will), and to follow in His ways, to the best of your ability, in all of your life.  When you truly commit to Hashem is this manner...  His great blessing and guidance for you is on its way!

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I recall an interesting quote I once heard:  "We don't stop having fun because we grow old;  indeed, we grow old because we stop having fun!"  Perhaps this concept is in some way applicable to what we just learned.

Stop for a moment, ask yourself honestly, and reflect:  Do I deeply and truly believe in Hashem's promise, that He is always watching over me, and that He is always blessing me? 

If not...  well then, it's time to break out of your husk, and really feel Hashem's blessings showering down upon you!

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For a little more light on the complex but wonderful concept of Yoshon, and how its halachos are applicable here and today, please check out this fine Q&A article on Chabad.org:

http://www.chabad.org/library/article_cdo/aid/584873/jewish/What-is-Yashan.htm

I would also like to spread the word about the passionate organization Keren Hashviis, which teaches Israeli farmers about, and encourages them in, and guides them through, the mitzvah of Shemittah.  Through them, you can also purchase a piece of land in Eretz Yisrael, and sponsor one of these hard-working farmers, and also take part in the incredible mitzvah!  To learn more about them, and what you can do, please visit their site at:

https://kerenhashviis.com/

Look a Little Deeper: Lag ba'Omer and the Power of Visualization

BH

This post for today is a tribute to all mothers, and should be an elevation for the neshamas of our forbears, and the great Rabbi Shimon bar Yochai ZT"L.

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Last Thursday night, I was privileged to participate in the Jewish Girls Unite Mirror Reflections workshop for teens, and the focus of the evening, was discussion about, and exercising of, a very special tool...  The Power of Visualization.

Visualization is more than just closing your eyes and picturing something.  You stop and focus; you picture your movements; you imagine, on a deep level, what you will sense if you perform the imagined action.  This visualization enwraps your mind, stimulates your senses, and affects your feelings.  This tool, of visualization (also referred to as meditation), is even utilized by psychologists, to assist and uplift, and motivate their patients.

Kabbalah is a unique pillar of the Lag ba'Omer holiday.  Lag ba'Omer, is the yartzeit (Yiddish for the anniversary of a passing) of the renowned sage and mystic, Rabbi Shimon bar Yochai.  On this day, before his passing, he bestowed upon the world a ground-breaking gift:  The Holy Zohar.  A Divine masterpiece of Kabbalah.  A treasury of Torah secrets that had never before been revealed to the world.

Kabbalah teaches, that everything that exists, is united by their essence, all derived from One True Source:  Hakadosh Baruch Hu.  Some mistakenly believe the misconception that the Holy and Divine, and our material, secular world, are two separate existences.  This is not so.  We always strive to attain kedusha, and it is said that Hashem desires to dwell in our world.  G-d's life-force sustains all beings and existences, not just plant, animal, and human, but truly, everything-- a hat, a rock, an idea.  Hashem invests His essence in every single thing,  If He didn't do this, every single thing as we know it would cease to exist.  G-d's energy is what keeps everything in existence. 

Hashem, from His deepest essence, to His powers and 'emotions' (or attributes) that emanate from it, that we know as the Sefiros, are present in every existence as sparks.  Sparks of G-dly light, and Divine energy and inspiration.  We can't physically observe these sparks, but we can perceive them in a deeper way.

Visualization is a very profound method, to help us perceive the Divine.  Take visualization of a piece of fruit, for example.  Picture the fruit in great detail, focus, and sense the smell, taste, feel.  Say the blessing, and bring G-d into the picture.  Reflect upon the beauty and holiness of the piece of fruit, and give Hashem a partnership in your action with your bracha.  Feel and envision...  you can now almost see the spark.  The spark of G-d.  Not a virtually visible flash or glimmer, but a spiritual one.

Practice this great power of visualization, and you will hone your sensitivity to truly sensing Him in all your life, and the tiny, faint spark will grow and grow, until it is like a large and thriving fire.  This is one idea of what Lag ba'Omer bonfires symbolize.  We must strengthen ourselves to visualize G-d in even the smallest and seemingly insignificant aspects of our lives, to carefully pick up the sparks, until they gather into a raging flame.  Hashem, and awareness of His presence, will then burn passionately and profoundly and clearly for us.

Mothers, or maternal mentors, are  key in teaching us this incredible tool.  They help us to visualize our futures, forge our paths, and achieve our goals.  They teach us to see Hashem in all of our lives.  They kindle our passions, and nurture our fires, to pursue our dreams and do what is right.  They keep those flames burning with life, and guide us in maintaining strong belief and recognition of Hashem throughout our days, and while we visualize, connecting to soul, self, and essence.

Thank you mothers.  Thank you for tending our fires.  We respect you greatly, and love you so much.

Parshat Emor: The Pledge

BH

This parsha-post should be a merit for a refuah shelema for Yitzchak ben Sarah, and Hadasa bas Miriam.

I sincerely wish you all a joyous and peaceful Shabbos!

This week's parsha, Emor, imparts to us profound lessons of responsibility, giving, and the power of our words.

"Daber el-Aharon v'el banav v'et kol-Bnei Yisrael v'amarta alayhem:  Ish ish mibayt Yisrael u'min-hagair b'Yisrael asher yakriv karbano l'chal-nidreihem ul'chal-nidvosam asher-yakrivu la'Hashem l'olah lirtzonchem tamim zachar babakar bachsavim u'va'izim. "
" The Lord spoke to Moses saying: 'Speak to Aaron and his sons and to all the Israelite people, and say to them:  When any man of the house of Israel or of the strangers in Israel, presents a burnt-offering as his offering, for any of the vow or any of the free-will (donation) offerings that they offer to the Lord, to be acceptable in your favor, it must be a male without blemish, from cattle, sheep, or goats.'"

(Vayikra 22:18-19)

Both of the korbanos enumerated in the above verses, are korban-olahs-- translated as "burnt" or "elevation" offerings.  But the two, "nidreihem - (offerings of) their vows", and "nidvosam - their free-will donations", have a few distinctions.

Quoting Talmud (Megillah), Rashi explains one difference for us (I paraphrase a bit):

If one brings a korban of a neder (vow), one he seriously pledged to bring, and it is blemished or lost, he must offer a replacement animal, for he's bound to fulfill his vow.  Once he consecrates it to G-d's service in the Mishkan or Bais haMikdash, it is his responsibility to treat the precious offering with great consideration.  Once he stated his vow, it's binding.  It cannot be forsaken by carelessness or neglect.

However, if it is a nadav (donation), that he offers out of free will, propelled by no promise...  If the animal of his choice is maimed in some way, or missing, and therefore unfit to offer, the potential donor is not chayev (liable) to replace it for offering, since his offering was of a personal spur of simple desire to give- just for the sake of giving.

We can see that vowing to bring a korban, declaring, and pledging, is a serious business.  When we make a promise, it entails a great responsibility to fulfill it, and remain true to our words.  Hopefully, we are all taught this principle from a very young age.

But does the latter case, of the nadav, and the fact that if his korban is marred, he needn't assume any responsibility, seem rather lenient, almost lax?  We could argue with this question.  We certainly can't challenge the dictates of the Torah!  Also, we cannot doubt this individual who offers a nadav...  Truly, giving for the sake of giving, for the love of Hashem, desire for His avoda (service), and striving for this connection, is reaching for the highest levels.

The Ralbag highlights another difference between our two korbanos:

For the neder-sacrifice, one first makes his declaration to offer it, and then gives it.
For the nadav, one gives his gift, and then officially consecrates it.

Very interesting...

We can deduct from these enlightening commentaries, that once we speak a neder, we are strictly bound to enforce our words to the best of our ability.  The neder-sacrifice seems to represent the Attribute, or Sefirah, or Gevurah.  This discipline, structure, severity.

When we bestow a nadav, we just give with all our hearts.  We don't even think to proclaim a pledge.  We present our gift, and only afterwards declare it.  This reflects the Sefirah of Chesed--  boundless loving kindness, like that of Avraham Avinu and Sarah Imeinu.

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Throughout our lives, we are going to make many sacrifices, for family, friends, and even to pursue our own goals.  When we make promises, bein adam lechavero (between person and their fellow) and bein adam laMakom (between person and Hashem), strengthening relationships and commitments, we must uphold our responsibility to carry out those nedarim.  We were given the strength, and no one can fulfill those promises and goals but us.  We can't ignore them or try to run away from them.  Embrace them.  Make sure you follow through, even if it takes a while.  Even when you 'lose sight' of it for a bit.

 We bring many offerings throughout our days;  Although we can't bring physical korbanos without our beloved Bait haMikdah (may it be rebuilt speedily in our days!), each and every one of our tefillos are accepted as a precious offering to Hashem.  Every tear we shed, for our losses as a nation, and our strivings to cleave to a higher purpose.  Even the Torah we study, especially those subjects pertaining to the laws and details of the korbanos, are accepted as if we actually performed this 'lost' mitzvah.  When it comes to 'offering ourselves up', just give.  Remember, it's all for the Boss.  You don't have to calculate every prayer you recite, or pasuk you study.  Don't overthink things-- you needn't make a vow for every step of your growth, every offering.  Just give, just grow, just love.  Then you'll recognize the beauty and holiness of your actions and words.

Parshat Acharei-Kedoshim: Play It Fair

BH

This week's parsha-post is in the merit for a blessing for Chaya Liana Esther bas Mazal.

Hi all!

This week, for the second week in a row, we have a double parsha!  This week we delve into the Torah portion of Acahrei-Kedoshim!

The first parsha of this week's reading, is Acharei-Mot, in which the Torah transmits to us the order of the Yom Kippur service in the Mishkan (Tabernacle), and later, the Bais haMikdash; the consequences for one who shechts (ritually slaughters) an animal for a korban off of the Mishkan's holy premises; and the mitzvah to distinguish our lifestyles from those of the nations surrounding us, especially with laws pertaining to how we must guard our personal holiness, and prohibitions for inappropriate intimacies.

Kedoshim is very dense with a variety of mitzvos, from sprinklings of the Aseret haDibrot, and strict rules governing the conduct of a judge, to leaving grain in your field for the poor to collect, and many civil and interpersonal laws, to commandments against unkosher foods and sorcery, to highlight a few!

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Right now, we'll explore a mitzvah-rich pasuk found in Kedoshim:

"Lo ta'asu avel bamishpat lo-tisah p'nai-dal v'lo tehdar p'nai gadol b'tzedek tishpat amitecha - You shall not render an unfair judgement:  Do not favor the poor or show deference to the rich; judge your fellow with righteousness." (Vayikra 19:15)

The Ralbag teaches:  Lo ta'asu avel b'mishpat - you shall not render an unfair judgement: 

There are two different ways to pervert justice:
~1.) When the judges pass a judgement, in which a litigant is judged improperly (ie: incorrectly or unfairly).  (The reason for this is rather obvious...)
~2.) When the judges don't really complete their case, but instead drag it out for too long.  (It is crucial that the case be carried out in a timely fashion.) 

Both types of complications are usually intentionally created by the judge himself, for he might base his decisions on his personal opinions and feelings.  For example (Rashi actually explains the following idea),  a merciful judgement for the impoverished man, just because he's poor, or similarly, absolve all the guilt of a wealthy man, for fear of embarrassing him despite his social prominence.  As the pasuk stresses:  "Lo tisah p'nai-dal v'lo tehdar p'nei gadol - You should not favor the poor, or show deference to the rich." 

When a case is unnecessarily dragged out, the chance for playing around, and developing incorrect conclusions, dangerously grows.  This is a step closer to perverting the judgement.

A judge must maintain his impartiality, as Yehudah ben Tabbai, in Pirkei Avos 1:8 teaches:  "When the litigants stand before you, consider them both as 'guilty', and when they leave from your presence, consider them both as innocent, provided that they've accepted the judgement."  He also teaches us 'that we shouldn't act as lawyers'-- meaning, we mustn't, when playing judge, simultaneously advocate for a litigant (and prosecute the other).

The Ralbag continues (and I paraphrase):
When the injustice is committed to mar the chances of a favorable judgement for one litigant, in favor of the other, the judge has transgressed the deorayisa (right from the Torah) mitzvah, a grave transgression.

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There are times in all of our lives, that we may play as judge.  We don't need to be presiding over a large civil council with a group of witnesses, or a Beis Din determining complicated halachic matters.  We may be trying to solve an argument between younger siblings, or help make peace with two feuding friends.  You might even be watching a stranger, and judging their actions in your mind.  In any case, these laws can apply to you too, but perhaps in slightly different ways...

It is a critical lesson, to be objective, when trying to break up fights or establish peace.  Everyone has their own reasons and justifications for doing what they do, but you have to bring them to awareness of what's truly right.

Every person is precious, even when their integrity has been put to the test.  We have to remind ourselves that each person has a unique mind, unique traits, and a unique neshama, even when we're playing judge.  We must find the beauty in each person.  It is important, during the argument, to create a sense of unity.  The unity will enforce the sense of equality needed to work out the problem.

We have to realize that every person must be treated equally, regardless of their social standing, or if everyone thinks the person is the 'good guy' or 'bad guy', for everyone is in charge of their precious mind and soul.  Everyone has free choice, and must use it wisely, and is responsible for their actions.

Teach them what's right, but don't forget to give benefit of the doubt, as the third part of the pasuk goes:  "B'tzedek tishpat amitecha - With righteousness shall you judge your fellow."

We must follow the laws and instruction the Torah sets down for us, for it provides the clarity and wisdom we need to make decisions or determine the validity of others' actions.  With these valuable tools and knowledge, we'll have the correct mentality for a judge, that Hashem desires. 

It's up to every single one of us to increase the justice in the world, for it is one of the 3 pillars that supports our world, as Pirkei Avos also explains, along with truth and peace.  We have the power to communicate, teach, and enact what's just and true in our chaotic world, and inspire others to do the same.

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I sincerely wish you all a wonderful Shabbos, filled with light, and prayers for a world of fairness and peace, may the dream come true very soon.

Israel Memorial Day - A Tribute

BS"D

To All of Yisrael-

Today, Iyar 5 5777/May 1 2017, is Yom haZikaron, Israel Memorial Day.  Its full title encapsulates all to whom this day is dedicated to:

יוֹם הזִּכָּרוֹן לַחֲלָלֵי מַעֲרָכוֹת יִשְׂרָאֵל וּלְנִפְגְעֵי פְּעוּלוֹת הָאֵיבָה

Yom Hazikaron l'Chalalei Ma'arachot Yisrael ul'Nifge'ei Pe'ulot Ha'eivah

"Memorial Day for the Fallen Soldiers of Israel and Victims of Terrorism"‎

We must forever hold onto the memories of the lost.  We must look back, tragic as the past may be, and learn from their examples.  We should take on something new, or strengthen ourselves in a mitzvah we perform, with the intent to bring elevation to all of their precious neshamas.  We should light a candle on this day...  and remember.

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The soldiers...  Your unwavering courage and mesiras nefesh (self-sacrifice) to protect our precious Medinat Yisrael and its inhabitants, in the face of all adversity, and even in the harshest conditions, is stunning.  You have, and always do, go above and beyond in all your efforts.  It is like nothing else to see so many of you at once being sworn in to the league, binding yourselves to the mission.  You knew what rigors lay ahead, and you may have been afraid, but you nevertheless faced the challenge, singing a song of hope, determined to play your role.

  You were willing to risk paying the ultimate price... and tragically, so many of you did.

"Ein omer v'ein devarim - There is no speech and there are no words" to fully express our overwhelming gratitude for what you've done, and for what you continue to do.  Thank you for your protection while you fought, bearing your neshek even when it was a chance for you to slow down; and thank you as you still continue to watch over us, above and below.

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The murdered civilians and victims of barbarity and terrorism...  When we lost you to the consequences of the vile hatred and wrath, we lost family, friends, mentors, and so many vibrant and special neshamos.

What may perhaps be most incredible, for those of you who miraculously survived and recovered after you were injured, or a loved one of yours suffered the same or worse, chas v'shalom, is that you didn't act like victims.  You stood up, and continued to fight.  "Ki sheva yipol tzadik vakam - A righteous man can fall seven times and rise (Mishlei/Provervbs 24:16)".  You didn't melt into broken shadows, even in the face of your greatest pain and darkest nights.

You blazed the trail to living in Eretz Yisrael with pride, and you epitomized the perseverance that is the trademark of our people.  You are fighters, much like our brave soldiers.  Just by living in the Holy Land, clearly aware, but not caring about the darkness around, you lived as illuminating lights-- you're a statement to the world that "Am Yisrael Chai"-- Israel, both the people and the land, are here to stay, and united together.

You never stopped loving, sharing strength and faith, teaching, working, guarding, learning, building home and family and Torah-- and you still continue to do so, through your legacies, and in those who follow in your footsteps.

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It is difficult for each of us to clearly envision every single face, but we will try our best, to remember every single life, every single legacy, every single person that was cut down.  Hopefully, I pray, that we won't ever neglect your memory-- because every single one of you who was taken away, called home, is a profound loss.  We are all connected by a single thread.  A thread of unity.  The thread of our Creator.  That is why we feel such grief after losing you.  We miss you greatly.

But your lives and legacies, paths and dreams, will be an eternal inspiration to us.  You have taught us so much, about life,  determination, and your fiery vision-- one of hope, to never give up.  Israel is our land, to guard and build and thrive in.  Thank you for showing us the way.

We miss you, and we'll never forget you.  We love you so much.