I Need to Let Go... But Not for Good

BS"D

Dear Readers,

With regret - and a bit of difficulty - I am compelled to acknowledge that I cannot do everything.  Periodically, I must remind myself (and at times must be reminded by others) that I am only human, and need to sometimes let go of things.  With the onset of the New Year - G-d willing, we should all be blessed with a sweet, joyous, healthy, meaningful and fulfilling one - my life and schedule are rapidly changing - some of those changes being very great.  As I try to prioritize my obligations, I see I may need to take a hiatus from my (originally) weekly parsha blog.  You may have observed the frequency of my posts declining to a slow trickle; that trickle will be coming to a halt.  I am surrendering, but only temporarily.  All this change is part of Hashem's Master Plan.  I am certainly going to miss writing for you and learning together, loyal readers and friends.  I cherish every step of our journey through Torah together, and through the years, as we are "leben mit der tzeit - living with the times," the Jewish way.  Eem Yirtzeh Hashem, it won't be very long before we return to dig deep down again, to unearth the wellspring we've shared and grown from, together.  I encourage you each in your own unique way to personally take up the spade, and dig for the living waters of Torah just waiting for YOU to be found. 

With love and blessings for a Kesiva Vechasima Tovah Lishana Tovah Umesuka!

Tzipporah @ Script and Spirit

Parshat Ki Teitzei Reflection: Piercing Passion

BS"D

Dedicated bizchut Michoel Simcha ben Chana Sarah, for a refuah sheleima and yeshua.

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Presented on Shabbos Parshat Ki Seitzei, at the Jewish Girls Retreat, Summer 5778.

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"Ki seitzei l'milchama - if you go out to war" - a voluntary war - "against your enemies, and Hashem your G-d will deliver them into your hands, and you will take his captives (Devarim 21:10)" a Jewish man may see a very attractive woman among them.  He may want to take her as a bride, and the Torah actually permits him to marry her.  However, no wedding may take place until some very curious preparations are made.  The Torah outlines how the woman, the "eishes yafas to'ar," must allow her nails and hair to grow long; she must remove her beautiful clothing she is wearing; and the man must let her sit in the entrance of his home and cry for her parents for an entire month.  All this, so that her appearance won't be quite as pleasing, and the Jewish man will have the time - and perhaps incentive - to reconsider his choice of marrying this non-Jewish woman (who would mandatorily convert before their marriage).  

Isn't life like a battlefield, on which we are all soldiers?  In a spiritually dark and chaotic world, we are locked in perpetual battle between conflicting desires and voices.  On our quest to do the right thing - what Hashem wants - we are sometimes on the brink of being led astray, by some sort of temptation.  Before we act on impulse in pursuit of this desire, we must pause, and remember what's taught in the Tanya: "Moach shalit al halev - The mind rules over the heart."  We need to ask ourselves, "Is this the right think to pursue, that Hashem wants me to, and will be proud of?  Is this desire all it projects itself to be; or, is it essentially a whole different story - something I don't really want after all?  Will the fruits of my choice be productive, or, G-d forbid, destructive?"

Passion can be a tremendous gift.  It steers us to positive action with real and lasting effects.  Passion is the key to spread Torah throughout the world and ready it for Moshiach.  Later on it says in the parsha: "Remember what Amalek did to you... al karcha baderech - when he happened upon you on the way."  "Karcha" denotes coincidence, but the root, "kar," is also Hebrew for "cold."  After being brought up by G-d's mighty hand from Egypt - and the world saw the revealed miracles and supernatural signs that were Divinely wrought - the Jewish People were on fire.  Amalek was the only nation brazen and reckless enough to attempt attack on us; but he didn't only come against us with the physical sword.  In his apathy, he doubly intended to quench our spiritual fire of faith and wonder in the Creator of the Universe; and, most vitally, our passion for G-d's Torah and Mitzvos.  It is for this deeper reason we are commanded to obliterate all traces of Amalek's icy indifference to G-d.  And it is from this episode and its joint Mitzvah that we see the significance of passion. 

Passion is purposeful and powerful.  We need just harness it correctly, to know and serve Hashem in all our ways, with fervor, warmth and joy.  We will follow in the footsteps of our Avos and Imahos.  When we do or pursue anything, we need to make sure our hearts and minds, our values and actions, are in line and on the same page.  The choice is ours.

Choose wisely, and Shabbat Shalom JGR!!!

Parshat Eikev: Keeping Outside Influences Out

BS"D

Dedicated bizchus Mordechai Yehoshua ben Menucha Rochel, for Siyata Dishmaya and a Yeshuah.

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In the first segment of this week's Torah portion, Moshe reassures the Jewish People that G-d will deliver the Canaanite nations into their hand upon their conquest of the land rightfully theirs as the descendants of Avraham, Yitzchak and Yaakov.  He further admonishes them:

פְּסִילֵ֥י אֱ-לֹֽהֵי-הֶ֖ם תִּשְׂרְפ֣וּן בָּאֵ֑שׁ לֹֽא־תַחְמֹד֩ כֶּ֨סֶף וְזָהָ֤ב עֲלֵיהֶם֙ וְלָֽקַחְתָּ֣ לָ֔ךְ פֶּ֚ן תִּוָּקֵ֣שׁ בּ֔וֹ כִּ֧י תֽוֹעֲבַ֛ת יְ-הֹוָ֥ה אֱ-לֹהֶ֖יךָ הֽוּא:  וְלֹֽא־תָבִ֤יא תֽוֹעֵבָה֙ אֶל־בֵּיתֶ֔ךָ וְהָיִ֥יתָ חֵ֖רֶם כָּמֹ֑הוּ שַׁקֵּ֧ץ | תְּשַׁקְּצֶ֛נּוּ וְתַעֵ֥ב | תְּתַֽעֲבֶ֖נּוּ כִּי־חֵ֥רֶם הֽוּא:

P'siley eloheihem tis'refun ba'aish lo-sachmod kessef v'zahav aleihem v'lakachta lach pen tivakeish bo ki to'avas Hashem Elokecha hu. V'lo-savi to'eivah el-baysecha v'hayisa cheirem kamohu shakeitz t'shaktzenu v'ta'eiv t'sa'avenu ki-cheirem hu.

The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to the Lord, your G-d. Nor should you bring an abomination into your house, lest you are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed.

{Devarim 7:25-26}

We see from here how strict the Torah is regarding what we objects and influences we permit entry into our homes.  Any commodity whose past use was for the service or even enhancement of idolatry was strictly off-limits to the Jewish People.  When our homes are mini-sanctuaries in their own right, we strive to maintain their holiness; and so, we are wary of what may infiltrate that pure atmosphere where G-d Presence can rest in delight. 

How often are we at fault for allowing just 'a little something' sneak in - something that seems so minimal and harmless?  An overwhelming percentage of secular pop culture, media, styles and 'societal norms' of the modern world are rampant with tainted implications.  Too often they imbue us with negative self-images, prompt us to destructive habits, and simply lead us off a clear and straight path.  Our palpable connection with G-d is consequently diminished, and we are distracted from what is truly essential in this life.  Though we don't often today observe ardent worshippers of stone and wood figures... idolatry still exists, in various guises and lures.  Every time we say "yes" to one of these questionable things, another metaphorical brick we diminish from our spiritual barricades.

However, this situation needn't meet with such a bleak end.  We aren't suggesting that one must separate themselves totally from the world around them.  We are encouraged to get actively involved, spreading recognition of G-d wherever we go, among whomever we may be.  We also bring the powerful truth of Torah to light when we elevate the gifts of this life and world in our service of Hashem.  We need to just ensure that the bounty we are utilizing is coming from a respectable source, and confirm that our motives are pure when we enjoy it.  And when it does happen that something indecent or harmful does trickle in... is it not our duty to eradicate any last vestige of it?  If our body is G-d forbid ailing, what wouldn't we do to obtain a sustainable cure?  When our loved one is ch"v in danger, to what lengths won't we go to save them?  Should we not respond in a similar tireless manner when our relationship with G-d and the soul of our home is facing a foreign threat antithetical to its devotion and values?  We passionately 'burn' it away; even if it projects itself to be silver and gold on the outside, we are cognizant of what it is essentially, and its exorbitant price. 

We're not slaves to the countless external voices and influences which attempt to inundate and sway us... rather, we are masters of what we allow in.  We are guardians of the Mikdash.

Parshat Va'etchanan Reflection: The Spirit of the Law

BS"D

I dedicate this parsha-post in the merit of Alte Shaina bas Chaya Mushka, Meira Chava bas Shoshana, Pesha Ruchl Leah bas Nechama, and Mordechai Yehoshua ben Menucha Rochel for a blessed and speedy refuah sheleima.  Also, for all the singles of Klal Yisroel to find their soulmates, and build a Bayit Ne'eman b'Yisrael swiftly and soon!

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This parsha-post is majorly inspired by R' Jonathan Sacks on his Covenant & Conversation for this past week, "Making Love Last;" and Chassidus talks by R' Manis Friedman and Mrs. Rivka Kotlarsky.

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His passing drawing near and the Jews' passage over the Jordan into Eretz Yisroel imminent, Moses continues to relay Mishneh Torah, the repetition of G-d's entire teaching to His children since He saved them from Egypt.

Moses strives to imbue Bnei Yisroel with reinforced feelings of love and awe of G-d.  He reminisces the spectacular marriage at Sinai, and exhorts them to cleave to the Torah's instruction - G-d's will and wisdom - wherever they go, beginning with their settlement of the rich Promised Land.

Almost forty years had transpired since this new generation's ancestors received the Torah.  These are new times, new opportunities!  Moses was concerned that we'd perhaps think, 'Let's just toss the yoke of G-d's kingship from our shoulders; His archaic and tedious mandates belong in a dusty back cranny of our attics!  This is my mortal life, and this life is good; why does G-d care about it anyway?'

We're a stiff-necked people; we're characterized with distinct vitality and conviction, but are also given to stubbornly retaining our own opinions and plans.  Let's take a moment to shed our armor, lean in and listen closely to Moses' call: The Torah of truth is eternally relevant for us as Jews, whoever we are, and wherever we may be.

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The Jewish people are reminded how cherished they are by G-d: "For what great nation is there that has G-d so near to it, as the Lord our G-d is at all times that we call upon Him?  And which great nation is it that has just statutes and ordinances, as this entire Torah, which I set before you this day?" (Devarim 4:7-8)  What are the Chukim and Mishpotim, statutes and ordinances?  Rashi explains this refers to Torah Sheba'al Peh (the Oral Torah); which, Moses declared, "The Lord commanded me...to teach you...so that you should do them in the land to which you are crossing..."
Moses speaks:

רַ֡ק הִשָּׁ֣מֶר לְךָ֩ וּשְׁמֹ֨ר נַפְשְׁךָ֜ מְאֹ֗ד פֶּן־תִּשְׁכַּ֨ח אֶת־הַדְּבָרִ֜ים אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וּפֶן־יָס֨וּרוּ֙ מִלְּבָ֣בְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וְהֽוֹדַעְתָּ֥ם לְבָנֶ֖יךָ וְלִבְנֵ֥י בָנֶֽיךָ

"Rak hishamer l'cha ushmor nafsh'cha m'od pen-tishkach es-hadvarim asher-ra'u einecha ufen-yasuru milvavcha kol y'mei chayecha v'hodatam l'vanecha v'livnei vanecha."

"But beware and watch yourself very well, lest you forget the things that your eyes saw, and lest these things depart from your heart, all the days of your life, and you shall make them known to your children and to your children's children."

{Devarim 4:9}

What exactly does this mean, and how can we implement it practically?

I might humbly suggest the following:

In order to uphold Torah and perform Mitzvos properly, it is crucial that we learn their ins-and-outs, their intricacies and generalities - Torah Sheba'al Peh, Halacha (Jewish Law) - striving to become as familiar with them as the back of our hand.  It requires meticulous effort in study to achieve such.  We are cautioned, "watch yourself very well lest you forget..."  The great sage Hillel states in Pirkei Avos: "He who does not increase his knowledge, decreases it;" meaning, if we don't add in our study and review that which we know, we are at risk of forgetting what knowledge we've amassed.  When we possess this determination to learn well and practice fittingly, we are regarded as wise and understanding; if we exhibit the opposite, the converse is true... and new doors to improvement are opened to us.

We must be meshamer - on-guard with ourselves, and conscious of G-d in all our ways.  When we strive to live in accordance with Halacha's directives, the numerous details the laws zone in on serve to create a framework of awareness of a Higher Authority throughout our earthly lives, thereby making them Heavenly.  It is out of this structure of awe and G-d-consciousness laid down for us that true love is born and devotion can thrive.  Keeping Halacha keeps our relationship with our Master flourishing.

In human allegory, picture a spouse who leaves thoughtful notes for his mate around the house, performs little extra-acts of loving-kindness for her, or the like.  It is similar in our relationship with G-d in Heaven; we show Him we're thinking about Him throughout the day, and His desire means so much to us.  Does it make sense to me always?  Do I think it's entirely necessary?  Maybe not all the time; I have my own mind and opinions and mannerisms; nevertheless, I do it for You, my G-d, my Beloved.  I do it for us, for our marriage.  If it's important to You, if it will please You, it's important to me.  Halacha  is rooted in Ratzon Ha'Elyon, the Supernal Will of His essence; it comes from such a lofty, perfect place, that it often transcends our limited human comprehension.  Still, we do it, with love and with awe.  The glamor and dazzle of our wedding at Har Sinai was just the beginning... We reveal that our commitment stands the test of time when we preserve our passion and love through the little things - through our Halacha observance.

(Yet another fascinating teaching that will surely boost the spirit of your Halachic practice: There is a verse in Tehillim that reads, "Hori'u LaHashem Kol Ha'aretz - Sing to Hashem, all the earth! (Tehillim 98:4)"  The roshei taivos (first letters of the Hebrew words) form the acronym HaLaCH"A.  Quite similar to how a symphony can only function and produce melody with discipline and adherence to certain guidelines, when we interact with one another and our surroundings according to the formula of Jewish Law, it's as if the entire world is singing praise to Hashem!) 

And now, I'd like to discuss the theme of Reb Tevye's famous song: "Tradition!"  The verse of our focus, Devarim 4:9, instructs, "...you shall make them [the things you have seen upon receiving the Torah] known to your children and to your children's children..."  This parsha also includes the famous verse, "ki yisha'alcha bincha machar - if tomorrow your child asks you," about why we do what we do, we need to have the answers ready and at hand.  It is our precious responsibility to teach our children, to pass on the Mesorah (tradition), and continue the chain of the Torah of our people.  We are exhorted to give it over with joy and wonder.  Let us never allow the beauty of tradition to become cold and rote for those who follow us. 

There is a stunning exposition on  the verse in Az Yashir (the Song at the Sea), "Zeh Keili V'anveihu; Elokai Avi Va'aromemenhu - This is my G-d and I shall glorify Him; the G-d of my father and I shall exalt Him (Shemos 15:2)," which shows us two levels of how we connect to Hashem through our Yiddishkeit (Judaism):  At the splitting of the sea and salvation of the Jewish People at last from Egypt, even the eyes of children were opened with wonder, and they could palpably sense G-d's direct involvement.  They literally pointed, and cried out, ""Zeh Keili - this is my G-d!" In this closeness, they were inspired to passionately glorify Him.  The second clause of the verse, "Elokai Avi Va'aromemenhu," was also joyously sung.  However, it carried a different sentiment.  When we look at Hashem as simply "Elokai Avi - the G-d of my father" - we are inspired to exalt Him, but we feel distance, for He transcends us totally.  He isn't "my G-d" especially, but the G-d of my father.  It was a tradition passed down to me, but how do I feel an intimate connection?  Tradition is vital; we would cease to exist as a unique nation without it, but we must strive to make the Torah and heritage our own, with our own feeling and flavor.  Let every Mitzvah we perform, and each Halacha we observe be with a sense of Hashem's presence and caring about what we are doing, until we can exclaim aloud, "Zeh Keili - this is my G-d!"

לֹ֣א אֶת־אֲבֹתֵ֔ינוּ כָּרַ֥ת יְהֹוָ֖ה אֶת־הַבְּרִ֣ית הַזֹּ֑את כִּ֣י אִתָּ֔נוּ אֲנַ֨חְנוּ אֵ֥לֶּה פֹ֛ה הַיּ֖וֹם כֻּלָּ֥נוּ חַיִּֽים

"Lo es-avoseinu karas Hashem es-habris hazos ki itanu anachnu eileh fo hayom kulanu chayim."

"Not with our forefathers did the Lord make this covenant, but with us, we, all of whom are here alive today."

{Devarim 5:3}

Parshat Balak: Road Block or Mental Block?

BS"D

This parsha post is dedicated in merit of Rena Daniella bas Basha Leah, Chavie bas Yael, and Hadas bas Dalia, all for a safe, healthy and blessed pregnancies and births.

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Empowered by Hashem's blessing and led by Moshe Rabbeinu, Bnei Yisroel met with success in their latest battle campaigns, slaying the mighty Sichon and Og, and conquering their territories.  The Jewish People's immense numbers and miraculous conquests - despite their lowly origins as slaves in Egypt's crucible - invoked trepidation in the hearts of the nations informed of the news, including Moab, and their present king - Balak - for whom the parsha is named.  The genuine fear brought Moab and Midian, who were initially hateful rivals, to a mutual resolve to annihilate the threat Bnei Yisroel posed.  Thus, they sought the services of the haughty and greedy prophet Bilam, legitimately endowed - although quite inferior - with Divine spirit to receive the word of G-d.  He as well brimmed with vicious contempt for the Jewish People, perhaps even more so than his employers.  Alas, his extensive efforts united with those of Balak proved fruitless in attempt to curse the Jews, and Bilam was forced to concede he could only speak what G-d placed in his mouth, and only execute what G-d allowed him to.  G-d was unwaveringly endeared to His children throughout Bilam's entire scheme, so Bilam could only utter blessings of Bnei Yisroel, much to Balak's infuriation.
Bilam's journey from his riverside home of Pethor to reach Balak was in itself no easy feat.  Bilam recognized departing with Balak's dignitaries, accepting the task to curse Bnei Yisroel, was wicked and discouraged in Hashem's eyes.  He spited G-d anyway in his seething hatred for the people, spurring the affected man to even saddle his own donkey in his haste!  Hashem wasn't going to allow a smooth ride en route to the crime.  So..:

וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ:

"...Vayisyatzeiv malach Hashem baderech l'satan lo v'hu rocheiv al-asono ush'nei na'arav eemo."

" ...and an angel of the Lord stationed himself on the road to thwart him, and he was riding on his she-donkey, and his two servants were with him."

{Bamidbar 22:22}

But wait; the action hasn't happened yet...

וַתֵּ֣רֶא הָֽאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ:

"Vatayreh ha'ason es-malach Hashem nitzav baderech v'charbo sh'lufa b'yado vateit ha'ason min-haderech vataylech basadeh vayach Bilam es-ha'ason l'hatosa haderech."

"The she-donkey saw the angel of the Lord stationed on the road with his sword drawn in his hand; so the she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road." {ibid. 23}

Beast perceived what even man wasn't granted perception, and the angel advanced upon the donkey and her rider, confining her to a fenced vineyard path, unable to turn either left or right.

וַתֵּ֨רֶא הָֽאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ:

"Vatayreh ha'ason es-malach Hashem vatilacheitz el-hakir vatilchatz es-regel Bilam el-hakir vayosef l'hakosa."

"The she-donkey saw the angel of the Lord, and she was pressed against the wall. She pressed Balaam's leg against the wall, and he beat her again." {ibid 25}

A third and final time the scene is repeated: "Vatayreh ha'ason - and the she-donkey saw" the Divine manifestation obstructing the path forward.  She finally yielded and crouched before it, and was rewarded with a third and final beating from her ruthless master.  In that charged moment, G-d actualized a miracle preserved from Shabbat Eve of Creation at twilight (according to the Mishna, Avos 5:8):

וַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָֽאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִי לְךָ֔ כִּ֣י הִכִּיתָ֔נִי זֶ֖ה שָׁל֥שׁ רְגָלִֽים:

"Vayiftach Hashem es-pi ha'ason vatomer l'Vilam 'Meh-asisi l'cha ki hikisani zeh shalosh regalim?'"

"The Lord opened the mouth of the she-donkey, and she said to Balaam, 'What have I done to you that you have struck me these three times?'" {ibid 28}

Bilam replied with a threat to slay her, had he been holding a choice implement.  The donkey responded in turn, rhetorically questioning her consistent loyalty, service and docility.  Hashem thereupon opened Bilam's eyes to the Divine revelation, the angel, immediately before him, bringing him to humble his position, and quite likely, bewilderment as well.

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How often is it that we set out on a venture we've so painstakingly concocted, only to be faced with a kink in the plan, an abrupt and unwelcome halt?  The multiple cogs of our design, which we've so carefully arranged and delegated, seem to be neglecting the fulfillment of their quota.  Things are obstructing our obvious path forward, and we may seem virtually pressed against a wall (which, in Bilam's case, was literal).  Simply put, things aren't going our way.  The ego of our human nature endorses us to become annoyed at the very least; enraged and hostile, G-d forbid, at the severest, unable to accept the change in our personal agenda Divinely ordained by the Higher Plan.  Tragically, we then may lash out at our loved ones who care, or anyone in our proximate surroundings, when essentially whatever occurred to us specifically, as a result of their actions, is solely decided by G-d, keeping in tune with the Master Plan.  These wrinkles, bumps, jolts and burns we experience put up a frustrating and obstinate front; but truly, they are wake-up calls and springboards intended to propel our upward spiritual growth, and inspire us to consciousness of the raw truth which is hidden in plain sight, right under our noses.  Others may perceive the purpose of our difficulty, perhaps even clearly, yet we remain blind.  How can we extricate ourselves from this sorry "Bilam" state, and genuinely "open our eyes?"

Hashem granted Bilam more than one opportunity to probe the situation and "get the message," and from Bilam's incongruous reaction we can perhaps learn many lessons of what not to do; and also conversely, how we can grow to be more receptive.  Let's take a closer look.

To borrow a popular expression, 'When G-d gives you lemons, make lemonade.'  Take the sour, bitter and difficult in your life, all latent with potential for elevation and transformation, and work with it to produce something beneficial and meaningful.  Admittedly easier said than done, but assuredly achievable by every person who invests the effort.  Every moment the world is being recreated, including you in your particular circumstances, with purpose.  Find that purpose, and bring it to light.

How fortunate we are, when Hashem sends His messengers to assist us in recognizing this purpose, and attaining our goal!  Sometimes these G-dsends, human or otherwise, are obvious; sometimes, they approach us in disguise, perhaps a donkey or a stranger; they're an unassuming whisper from Hashem.  When something 'goes wrong' for us, these messengers (denoted in Hebrew by "malachim" which also means "angels") may try to point us in the right direction, indicate what's really going on, and prompt us to respond appropriately.

How do we receive these hints?  There are individuals who are highly defensive of themselves during a debate, running their next sharp reply alone through their head; they don't hear what their challenger is telling them.  Likewise, if you're preoccupied beating on the other players like Bilam, lashing out and relentlessly trying to force a situation to fit your mold, you may just miss the important point they are trying to make.  You reject the opportunity to bring G-d into the picture, to state and feel, "I know and see You present here, too," to bring illumination, and grow.  Instead, slow down and be silent, observe and listen to what Hashem is trying to tell you at this place and time.  Let Him take the reins, and accept with grace His directive, tailored just for you.  He will guide you back on track, to somewhere even higher than you started out.  Whether or not we permit this to happen effectively is up to us, to either harden our hearts or instead open our arms wide to receive the counsel, see the miracles, and understand the power and possibility of this experience, just waiting to be realized and harnessed.  And when it so happens that Hashem's messengers get vocal, it is humbling, awesome, and reason to be grateful.  They are not just putting us in check, but also putting the cosmic reality into perspective, endowed with eye-opening results.

Prepare to look beyond nature, beyond your limitations, beyond the trials and tribulations the world seems to throws at you.  Know that it comes from a Higher Place, where Will and Wisdom are united with their source within G-d; elevate your vision to there, to the Infinite, transcending all barriers... And then, you too will break through.

Parshas Korach: Be the Best JEW You Can Be; Be the Best YOU You Can Be! - A Shlichus Essential

BS"D

Dedicated l'ilui nishmas and to the everlasting legacy of the Rebbe - Rabbi Menachem Mendel Schneerson - of righteous memory.

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A little backstory..:

Among the general world - the Jewish People, also imperfect mortals included - there are a.) individuals who teach us what we must do, and b.) individuals who teach us what not to do.  There are those who've achieved enduring eminence, and there are also those who've alternatively created for themselves a legacy of infamy.  Korach was one of ours who, in both cases, fell into the later category.

"Vayikach Korach ben-Yitzhar ben-Kehas ben-Leivi v'Dasan va'Aviram b'nei Eliav v'On ben-Peles b'nei Re'uvain - Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben." {Bamidbar 16:1}

Korach 'took' himself from the midst of the congregation of Israel, separating himself so that he might dispute the establishment.  Also, demagogue that he was, he 'took' others as well with his words, from laymen to heads of the Sanhedrin - especially among his neighboring Reubenites - swaying their hearts to rally to his cause, insisting he meant only their shared good.  Korach's accusation?  Moses and Aharon had assumed too much greatness for themselves, patronizingly and selfishly (G-d forbid).  Their father Amram and his brothers numbered four.  If Moshe merited the Malchus (kingship), then the offspring of Amram's immediate junior - Izhar - should be destined for the next position of Kehunah Gedolah.  That would be Izhar's son, Korach.  However, G-d willed it otherwise - that Aharon should assume the priesthood.  Korach's mutiny was a blatant disregard of the Divine ordination, and the truth that Moshe and Aharon acted by G-d's word alone.  Korach's objective?  Compel the brothers - especially Aharon - to step down, and allow him to acquire what he perceived as fittingly his.  A further reasoning Korach gave was that "kulam kedoshim - all (of the Jewish People) are holy;" so why should the roles of spiritual and national leadership be Moshe and Aharon's alone?  They all heard in unison the proclamation at Sinai, "Ani Hashem Elokaichem - I am Hashem your G-d;" so why the nepotism?

At the distressing accusations and complaints, Moshe felt despair.  He began to reason with the rabble-rousers gently, and only harshened in face of their adamancy; nevertheless, they continued to rebel against him.  Moshe then proposed a test for the sake of Heaven, to clearly establish that it was indeed Aharon and his sons after him who were Divinely endowed with the priesthood.  Korach and his company of two hundred-fifty men - along with Aharon - were to take censers, fill them with Ketores (incense), and place fire upon them before the Tent of Meeting, and see whose G-d accepted.  Hashem's Cloud of Glory descended upon the Mishkan (Tabernacle); it was Aharon's Ketores that found favor.  Moshe urged the Bnei Yisroel to distance themselves from Korach, Dasan and Aviram's tents, and proclaimed that with if these men would die in a way no person had perished before, it would be a sign that Moshe was simply a messenger of G-d in all his deeds, and didn't appoint Aharon, his sons, or their relative Elizaphan ben Uziel over the Levitic family of Kohath of his own accord.  If Hashem didn't cause the mouth of the earth to open up and swallow Korach, his accomplices and all they possessed, which was the forewarned sign, Moshe declared that Korach would have been entirely correct, and Moshe was only in it for himself.  The wonder was divinely wrought: the earth split beneath Korach, Dasan and Aviram, and swallowed them and all that was theirs alive into the grave.  And what became of the remaining two hundred-fifty dissenters who'd brought firepans of incense before Hashem?  Hashem sent a fire to consume each and every one of them.  Their pans, sanctified in holy service - albeit performed by the wrong people - were forbidden from benefit, so Elazar Hakohen beat them thin as an overlay for the Mizbeyach Hanechoshet (the copper altar).  They served as an eternal reminder of the price of rivalry, strife, and scorning Hashem's will; for indeed, the battle and mutiny of Korach v'Adaso was essentially a battle and mutiny against G-d.

Don't be misled by the warped perception that Moshe and Aharon comprised a totalitarian elite who eliminated anyone who stood in their way of free reign, and Korach was a martyred victim of a sorry fate.  Ultimately, when all is said and done, G-d is just, and it isn't up to us to affirm or criticize His ways.  He's been managing quite fine since long - actually, infinitely long - before we humans came into the picture, along with the rest of creation; He knows what He's doing.  Still, we can perhaps find reason, or at least endeavor to, in the gravity and details of Korach's error and end.  That reason may be multi-faceted, and undoubtedly runs deep.  I've been considering this Torah episode extensively in the past week, and would like to share with you some of my personal reflection and insight on a timeless lesson we can learn from the eternal words.  If we succeed in applying the Torah to our own selves and lives, we will be authentically "leben mit dehr tzeit - living with the times!"

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I frequently quote Seeds of Wisdom, an anthology of the Rebbe's wisdom culled from his talks, meetings and correspondence, compiled by Mendel Kalmenson.  A personal favorite of Rabbi Kalmenson's grounding lines is, "Material discontent is a vice; spiritual discontent is a virtue."  We are heartily encouraged to aspire and strive to emulate the outstanding traits of the Torah leaders of our generation, and our role models; and also, to apply their example practically in our own lives, at our own level.  However...  we shouldn't seek to become their carbon copies.

As people, we have a general protocol, to establish civilization and uphold moral order.  As Jews, we share an expanded common mission in this world, to spread forth the knowledge of the One G-d, and sanctify Him in everything we do.  And then, we have our individual quests and callings.  We all were formed in the image of our Creator, but He invested each of us with unique gifts, characteristics and strengths, Divinely tailored to suit our individual purposes in this world.  Every single one of us has been endowed with a separate, personal Shlichus to carry out in this life.

When we discover just what that special mission is, reflected by our distinct soul, all our activities and business should be directed in achieving that purpose.  All the fragments of our daily lives will be bound with that unifying thread of intent, and we will thus be able to effectively elevate and transform our specific corner of the world Divinely ordained for us to repair.

Korach was dissatistfied with whom he was created as.  He desired Aharon's place of Kohein Gadol, the High Priest in the service of G-d.  At face value, we take it that Korach envied Aharon's glory and status, superficially.  However, other commentaries and Chassidic Masters explain that Korach envied Aharon's position for the closeness to G-d and liberation from all worldly pursuits it occasioned - something indeed sacred and valuable.  Nevertheless, Korach wasn't meant to be the Kohein Gadol.  Moshe reminded him that he was a Levite, who bore a cherished Avodah of his own:

"Ham'at mikem ki-hivdil Elokay Yisrael es'chem may'adas Yisrael l'hakriv es'chem eylav la'avod es-avodas Mishkan Hashem v'la'amod lifnei ha'aidah l'sharsam - Is it not enough that the G-d of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? {Bamidbar 16:9}

The Levi'im merited their own significant service in the Mishkan (and later on in the Bais Hamikdash - Holy Temple), such as singing before G-d, guarding the Sanctuary, assisting the Kohanim, and transporting the Mishkan.  The children of Levi in general filled the vital role of spiritual mentors and Torah educators to the rest of Klal Yisrael.  Korach himself was so no small fish; he was a head among the Kohathite family, who bore the holiest furnishings of the Mishkan when the nation journeyed.  Moshe continued, upon which Rashi elaborates, that, 'Hashem drew you near to service from which he has distanced the rest of the congregation of Israel!'  "Uvikashtem gam-kehuna - and (now) you seek the kehunah as well?" {ibid. 16:10}

Perhaps we can begin to understand the rationale of Moshe's concern, and the gravity of Korach's misjudgment.

The Alter Rebbe, Rabbi Schneur Zalman of Liadi, of righteous memory, teaches that there lives and leads a Moshe Rabbeinu in every generation, and each subsequent leader actually possesses the soul of the original Moshe Rabbeinu.  One duty of the multi-faceted role a Rebbe plays, is that he helps us discover our express missions in this world, and inspires us to devote ourselves to the task; he helps us recognize our role of candle, for which he gives us the match to ignite ourselves.  A significant element of his leadership is raising others to become leaders - not just followers.  We see this manifested clearly in the episode of our focus between Moshe and Korach, as the former endeavored to gently redirect his disquieted colleague, guiding him to appreciate the unique and precious role he was indeed so fortunate to have merited, and to reaccept it with meaning and commitment.  What an incredible opportunity Korach had to positively influence the Bnei Yisroel, in his own way, through his own leadership!  Unfortunately, Korach turned a deaf ear, and a valuable opening for Teshuvah, growth and self-discovery was lost.

To quote the esteemed Rabbi Jonathan Sacks, "G-d loves diversity."  Quite intentionally we were all created varying and colorful.  As Korach mistakenly assumed in his crusade for democracy and uniformity in terms of Israel's Divine service, it is not when all components of a greater whole are identical that harmony is achieved.  Rather, it is when all those different components, energies and strengths, are united with a shared goal: essentially, to serve Hashem and uphold His Torah, illuminating the entire world with it.  Is it possible to build healthy homes and function as a world without both men and women, each making the unique contributions that define them?  It is sad indeed when a woman feels compelled to act like a man in order to be validated; she spurns the gifts and nature G-d graced her with as a female, whose influence and nurturing are incredibly powerful.  Likewise with men.  From the beginning of both genders, Hashem had a distinct modus operandi in store for each of them.  Their differing essential energies and mentalities are both required to perpetuate humankind on our mission.  Similarly, the wonder of the human body is an intricate composition of numerous organs and limbs serving vastly different functions; yet, they all come together in one miraculous body working at maximum efficiency and in mind-boggling harmony.  This concept is also applicable in trying to understand G-d's Sefiros, His Divine attributes and expressions.  For example, Chessed (giving, kindness) is the polar opposite of Gevurah (restraint, severity), and the attributes stemming onwards from them also mirror their conflict.  The world and all as we know it cannot come into creation and continue to exist by one without the other, so they are first united together in the attribute Tiferes (splendor, Divine harmony).

Korach hit home with at least one insightful point: "Ki kol-ha'aidah kulam kedoshim u'besocham Hashem - The entire congregation are all holy, and the Lord is in their midst." {Bamidbar 16:3}  The mortal king is no different from the servant, nor the scholar from the layman in regard to how G-d resides among them all equally, and they are unified in their collective duty to Him.  It is simply that in respect to their unique roles in society - and who they are inside - they each express, demonstrate and work towards their essential purpose a little differently, with their own flavor, from where they stand and how they serve.

You needn't be of the same faith, ethnicity, community or level of observance to live by this truth.  A poignant example I would like to share is a story of the Rebbe is a private meeting with a Reform rabbi.  This visiting rabbi was considering retirement from the pulpit after many devoted years of service.  When he turned to the Rebbe for counsel on this pivotal decision, the Rebbe discouraged him from retiring, and instead motivated him to continue.  The Rebbe explained, "You're a soldier on the front!"  The Rebbe looked at this community leader - notwithstanding that his approach to Judaism radically differed from his -  and perceived a soldier, fighting on the battlefield of this world for the Jewish future, and supporting his fellow Jews, spiritually, communally, etc.  Ever so rarely did the Rebbe suggest or even hint to those seeking advice should become a chossid.  One of the Rebbe's greatest legacies was encouraging people to 'be the best YOU you can be.'  The Rebbe was visited by Jews and gentiles alike; when speaking with other Jews, he never pressured anyone to become "religious;" rather, he urged them to 'be the best JEW you can be,' to treasure their inner selves and to uphold G-d's Torah to the best of their ability.

We must be happy and accepting of how and whom Hashem's created us as - Kohen or Levite, man or woman, short or tall, impoverished or wealthy, exuberant or introverted.  He provided us with all the tools we need to succeed. It is up to us to inject those gifts and strengths with life, and bring the purpose they were created for to fruition.  We each have our part, and must give it all we got, with dedication and joy in our portion.

We can then forge on as a lamplighter to all those around us, transforming the world - one more light,  one more soul, one more Mitzvah at a time.

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We are taught that the life and merits of one who has passed on uplift the world on a greater level than ever possible to achieve in this world.  Together, let’s think about how the Rebbe's impacted our lives personally; let's try to internalize his vision; and wishing you a meaningful Gimmel Tammuz.

May we merit to see the Yom Shekulo Shabbos and Geulah Sheleimah NOW, with our luminaries and forbears leading us into Eretz Yisroel, and Hashem feeling delighted and comfortable to reveal His Presence in our world.

Shabbat Shalom!

Shavuot: "I'm Getting Married in the Morning..."

BS"D

This article is dedicated as a zechus for Refuah Sheleima for Esther Shaindel bas Shoshana.

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Based on/inspired by an article on Tikkun Leil Shavuos by Eli Landes, for Chabad.org.

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A moving festivity permeates the atmosphere, as we sway and pray through the evening's services.  At their conclusion, the men fold their talleisim, the women cluster in companionable conversation, and youth mill around, anticipating what's to come.  Siddurim are closed and laid aside with a kiss...  but no coats are donned, the lights remain bright and the room filled with people.  The heavy, familiar scent of coffee billows from numerous steaming cups, and a sweet selection of scrumptious cheesecake is mysteriously reduced to a few scant crumbs as the night wears on.  The crowd finally settles down, with the screech and creak of chairs scooting forward, and all lean in with rapt attention... except for the few stragglers nodding off in the face of the late hour.  Along with Seforim, wellsprings of Torah wisdom, hearts and minds are opened up.  Though the hours and rays of dawn inevitably edge nearer, the passage of time seems suspended in the midst of intense preparation for the renewal and revelation to soon take place.

This is Tikkun Leil Shavuos.

Though the meaning of this fascinating custom can't truly be conveyed adequately in a few English words, it is practically understood as the "Rectification of Shavuos Night."

Shavuos is the anniversary of Matan Torah (the Giving of the Torah).  Our wedding with Hashem.  The day we became His People.  The day the gaping chasm between Heaven and Earth was spanned.  It's a significant - momentous! - day, indeed.

How high and spiritually elevated do we feel after a sleepless night?  How energetic or attractive do we appear when we're weary, tousled and dazed?  For the revival of the most important day in the history of our Nation, why on earth do we aspire to run on empty, exchanging a revitalizing period of slumber for an all-night study session?!  Even seasoned students recognize the diminishment of productivity and success their day is met with, after crunching for assignments and tests throughout the night!

Why on earth, indeed?  Perhaps it isn't earthly at all, but rather beyond earth.  Way beyond; Divine.  What perspective and energy other than Heavenly could promote such an atypical demonstration?

Throughout the ages and amidst the globe, Kabbalistic masters and Halachic authorities alike preserved a precious custom - and "Minhag Yisroel Torah Hee (the custom of Israel is Torah)" - to keep burning the light of Torah on Shavuos night, in focused learning until daybreak.  The Magen Avraham, a renowned posek of the 17th-century, was the first to offer the following Midrashic account as the basis for this tradition:

The night before the giving of the Torah, the entire Jewish People - the 'Bride' - laid down to sleep.  A bit of rest before the arrival of the fantastical occasion could only be harmless, perhaps even beneficial!  Tragically though in the morning, at the wedding canopy that was Har Sinai, the Supernal Groom - G-d Himself - lamented in anxious wait: The 'Bride' was absent, still sleeping peacefully!  Of course the extraordinary ceremony couldn't carry on under such circumstances, so the Ro'eh Neeman, the Faithful Shepherd, Moshe Rabbeinu, set out to rouse Bnei Yisroel.

To correct the sin of our ancestors' copious shut-eye heading into the day that marked the birth of our Nation, we stay up the whole night (or at the very least, until Chatzos [Halachic midnight] - find your locale and respective Zmanim [Halachic times] here!) learning Torah in preparation for the big day.

Unless you're a deeply holy individual of very lofty caliber who can remain awake against all the odds - or perhaps just an insomniac - consumption of caffeine (heavier for some than others) is a requisite.  If coffee (caffeinated or not) wreaks havoc on your system, try chocolate, or something sugary.  It works.  I think.  But that aside...

For most people, when one anticipates a serious or exciting event to come soon, sleep - at least solid sleep - is elusive.  Based on this, we could suggest the converse is also true.  Bnei Yisroel fell asleep, slept, and overslept, nearly missing their wedding!  Doesn't this seem to imply that the enthusiasm of the Jewish People was lacking - even nisht (not) - to receive the Torah?!

We're missing something.  The puzzle pieces don't merge.

The Lubavitcher Rebbe of righteous memory steps in with groundbreaking insight to clear the difficulty.

The nation slogged through the forty-ninth level of spiritual impurity; and, upon their redemption from their oppressors, committed to a forty-nine day journey of growth and transformation.  They strove and toiled to reverse and refine a negative trait each day to be positive and sanctified, so that they could receive the Divine gift of Torah wholeheartedly as Hashem's servants.  For a nation of such indomitable spirit, who invested everything they had to clear away the pollution and grime to reveal the single pristine soul inside, though a lengthy, rigorous period indeed... it simply defies all sense that they couldn't have been eager and enthralled to receive  the Torah.

Kabbalah teaches us that during our time awake, the soul is bound to the body, simply vitalizing us and inspiring our expression, in thought and speech, emotion and deed.  On the other hand (and there's always another hand), when we surrender to sleep, our souls depart and ascend on High, learning Torah with the angels, and basking in their Creator's Light.  Just before we awaken each day, it returns to us.  (For this miracle, we ring out in grateful song through the morning blessing of Modeh Ani: "Modeh Ani Lefancha... Shehechezarta Bi Nishmati... - I give thanks before You... for You have returned within me my soul.")

The Jewish People had worked on and elevated themselves to the zenith of Kedusha (holiness).  Still, they undeniably remained flesh-and-blood beings.  Their best, they felt, was unsatisfactory.  How could they isolate themselves from the sensuality of this corporeal world in a final effort to make themselves "truly spiritual," before being bound to the Torah, G-d's innermost will and wisdom?  Their solution?  Sleep: The experience of the soul severing from the body to ascend higher and higher in a peak of spiritual immersion and renewal and epiphany.

This is mind-boggling.  How could this altruism be erroneous?  How deep was the wound gouged, that we are still aspiring to make amends over three millennium later along our timeline?

Their offense was not exactly a "sin" and iniquity - an "avon" in Hebrew.  Rather, their blunder was a "cheit" - a misjudgment.  Their intentions were good, but 'off-target.' (Inspired by R' Manis Friedman in a class he gave, on understanding the nature of Adam and Eve's 'sin' - the Cheit Eitz Hada'as.)  We can ask, "Where exactly did the Jewish People go wrong?"  It's serious indeed.

They missed the entire point of Torah and its bestowal.

By rejecting rather than embracing the world's materiality, they negated the purpose of Torah, a Heavenly 'blueprint' to sanctify the physical world!  It's not just coincidence that the majority of the 613 Mitzvot are implemented in the realm of physical action and deed.  If the soul and spirituality were involved exclusively, then what why did G-d bother entrusting the Torah to earthly mortals?  I am fond of  quoting a dialogue between a wise elder Rav in the language of the Talmud with R' Aaron Moss as a young man: "G-d's commandments weren't given to angels."  Of the Torah it is said:

"It is not in heaven, so that you have to ask, “Who will climb to heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and let us hear it so that we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it. (Devarim 12:14)

The Torah is a very practical guide for us: it orchestrates our conquest of our animalistic lusts; our erection of gedarim (fences) to preserve order and integrity; our role as "ohr l'umim - a light to the nations," ambassadors of morality and truth in the midst of a chaotic world, where G-dliness is more concealed than ever; and our mission to reveal the holiness within our mundane existence, melding the two worlds.  However, the Torah's down-to-earth approach doesn't contradict its Divine Origin in the least.

On Shavuot, the "laws of nature" were broken: Through Torah, heaven and earth, ruchniyus and gashmiyus, G-d and people (so to speak), could be wed.  When the two polar opposites are joined in a cosmic marriage, the Ultimate Truth is revealed:  The world runs on Torah.  The world is Torah.  Torah is Hashem's wisdom and will - Him "thinking!"  And Hashem and His thoughts are One.

To quote R' Manis Friedman, we "work with the facts" - we were placed in this corporeal world to refine and elevate it - "but aim for the Truth" - to reveal the G-dliness it cloaks, and return all our world to its original Oneness, in a  revealed and palpable way.  In this world, we bind our willpower to His (and will is even loftier than wisdom, motivating us to do things that don't even seem logical to our limited minds) in the effort to "spiritualize" the physical world and make it a Dirah Betachtonim, a Dwelling Place in the Lower Realms.

Therefore, we forsake the pure spiritual retreat slumber brings , just one this one night - as our forbears mistakenly opted for - and get our hands into the gritty work with the Gashmiyus, toiling with heart, mind, hands and soul to make it shine an reveal its essence.

So staying up at all hours on this occasion, celebrating and studying the Torah?  Not so bizarre after all... In fact, it's one of the greatest recognitions and revelations of what Torah purely is.

Pass me a slice of cheesecake; we've got a long stretch ahead of us.  Let's learn!

Parshat Behar-Bechukotai: Patterns of Fear

BS"D

This parsha post is dedicated  as a zechus for a refuah sheleima for Baruch Shmuel ben Chana, and l'ilui nishmas Dovid Tzvi Hersch ben Rochel.

This week's double-portion of Behar-Bechukotai is a lengthy one.  It includes new Mitzvos, such as Shemittah (the once-in-every-seven year of rest and release of the land), laws of specifications and treatment of a slave, and other fundamental legalities; the frightening Tochacha (Admonition) - the Divine retribution to be sent our way when we scorn, forsake and hate Torah, Mitzvos and those who perpetuate them; and the comforting promise of a bright future when we make Teshuvah - a vision of healing and cleansing, forgiveness and return.

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When studying the parsha this past week, I picked up on a theme and sentiment, juxtaposed to multiple commandments: that of Yiras Hashem - fear and awe of G-d.  To follow are a few citations:
Concerning business dealings, especially with your fellow Jew:

וְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְ-הֹוָ֖ה אֱ-לֹֽהֵיכֶֽם
V'lo sonu ish es-amiso v'yarasa may'Elokecha ki Ani Hashem Elokeichem.And you shall not wrong, one man his fellow Jew, and you shall fear your G-d, for I am the Lord, your G-d.
{Vayikra 25:17}

Concerning the prohibition of lending money to your fellow Jew with interest:

אַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ
Al-tikach may'ito neshich vetarbis v'yaraysa may'Elokecha v'chei achicha imach.You shall not take from him interest or increase, and you shall fear your G-d, and let your brother live with you.
{Vayikra 25:36}

Concerning the treatment of a Jewish servant owned by another Jew:

לֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶֽיךָ
Lo sirdeh bo b'parech v'yaraysa may'Elokecha.You shall not work him with rigor, and you shall fear your G-d.
{Vayikra 25:43}

Why is fear of G-d of such paramount significance in the observance of these Mitzvos?
In the teachings of the mystical work Zohar, authored by R' Shimon bar Yochai, a Mitzvah is likened to a bird, and fear and love of G-d are the wings by which it rises and soars before Him.  These emotive 'wings' prompt, enliven and focus all Mitzvah observance with the proper mindset and devotion.  In fact, the Tanya describes Yiras Hashem as the foundation, upon which love of G-d is built; respect before love, as it crucial to any relationship; and, doubtlessly, a relationship is what the Mitzvos achieve, for "Mitzvah" doesn't only mean "commandment," but also "connection."  

Awe of G-d's Omnipresence is sensed and expressed on numerous varying levels.  Mere acceptance of G-d's superiority, and obedience to Him (known as "Kabbalas Ol Malchus Shamayim") albeit lacking emotional and palpable reverence within oneself, is a stepping stone, though not at all superior; basic, it is merely "intact."  We must strive to integrate and infuse our avoda with emotion - even if that emotion is bred only intellectually rather than in the heart- for it to be considered complete service.  When we can't cultivate even an intellectual feeling of reverence for G-d, yet still possess an awareness we are being watched, it is still accounted for us as "Yirah."  This is an even lower level of fear, but it can effect compelling results in our moral conscience - shame to commit a sinful or embarrassing action in front of another person (falling into the category of sur mayra, in King David's adage "Sur mayra v'asei tov - Turn from evil and do good {Tehillim 34}").*

Indeed, Yiras Hashem is a most-vital necessity to fulfill any Mitzvah.  However, the above-mentioned Mitzvos specifically require an extra dose of morality and knowledge of the One Above, Who also "mimalei kol almin - fills all worlds," and is paying close attention to each on of your thoughts, words and deeds.

We human beings were endowed with intelligence and cleverness.  We are susceptible to, and at times guilty of, employing those gifts for deceptive means.  Yes, we might have "street-smarts..." but do we really imagine we can outsmart G-d?  After all "yodeyah ta'aluomos - He knows the secrets of the heart," as is declared in the Siddur.

And this is exactly how Rashi, Meforash extraordinaire on the Torah, explains the intriguing pattern.

In the passage of this parsha dealing with fair dealings, the expression "yaraysa may'Elokecha - you shall fear your G-d," is used twice, in verses 14 and 17.  They each refer to a different type of mistreatment prohibited: monetarily, and verbally, such as through faulty counsel and provocative language.  One might attempt to excuse himself, claiming his inappropriate words were intended to rouse his friend to remorse and repentance.  Thus, fear of the all-knowing G-d will prevent him from erring in this area; an area of daily mundane life which is latent with potential for sanctification, as part of one's service of Hashem in this world.

We are forbidden to lend to other Jews with the demand of interest.  Rashi puts into light that this is a very difficult Mitzvah, since it goes against the nature of man.  When we can make use of the money and see it grow exponentially, it pains us to see it perhaps rest idle in the borrower's possession.  With this explanation, one might attempt to rationalize their negation of the Mitzvah.  Or, if one is in the position of money-handler, they could fabricate the money lent is in fact a Gentile's (to whom the laws of Ribis [interest] do not apply), in order to acquire Ribis on it from the other Jew.  In either case, we are reminded to fear Hashem, who discerns right through to the heart and innermost thoughts of man, "for nothing is hidden from Him." 

When we own a laborer, primarily a Jewish servant, we are forbidden to enslave him with undignified tasks and pointless jobs, such as ordering him to prepare a beverage for you for which you have no desire, or commanding him to till the ground until your return when you don't necessarily intend to do so.  Such psychological torment is to be condemned; this is the very sort of work forced upon Bnei Yisroel while in Egypt!  You could say to yourself, "Ain makir badavar eem latzorech eem lav - No one can recognize if this was necessary or not..."  But guess Who is excluded from your grouping, and perceiving every unspoken thought?  "Yaraysa may'Elokecha..."

G-d forbid that any individual among the Jewish people, baalei nefesh (sensitive souls), could neglect such tenets of our Torah and faith!  Our Sages teach that the three distinguishing marks of a Jew are 1.) humility, 2.) compassion, and 3.) acts of kindness.  No, these are not reserved only for the Jewish people, and we are not immune to falling.  We are human beings, and within us wages a war between two inclinations of polar opposition - the G-dly soul and the animal soul, each vying for supremacy.

Within the heart of every soul in Israel rests an innate, dormant awe of Hashem, just needing to be aroused and cultivated.  Sometimes, when we totter on the edge of the chasm we create through our aveiro, it is this very innermost fear that saves us at the last moment from making the wrong choice and heading down an unfortunate path.

But as dark and grave as this may seem, despair not dear friends, for the climb, journey of growth, and success is within our reach: "Ki Karov Aylecho Hadavar Meod Bificha Uvilvavcha Laasoso - For the matter it is exceedingly near to you, in your mouth and in your heart, to do! {Tanya}"

אֲנִ֗י יְ-הֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֤ת לָכֶם֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן לִֽהְי֥וֹת לָכֶ֖ם לֵֽ-אלֹהִֽים
Ani Hashem Elokaychem asher hotzaysi es'chem may'Eretz Mitzrayim laseis lachem es-Eretz Canaan lihiyos lachem lay'Elokim.I am the Lord, your G-d, Who took you out of the land of Egypt, to give you the land of Canaan, to be a G-d to you.
(Vayikra 25:38)

Hashem liberated us from Egypt in order that we could build a unique relationship with Him, through undertaking the mission of Torah and Mitzvos as bestowed at Har Sinai - the purpose of our Exodus.  The condition our freedom was established upon, was that we assume the G-d-given responsibility to serve as ambassadors of morality to the world, through disseminating the light of Torah and Mitzvos - even if they are difficult to uphold!

To borrow from the words of Charles Dicken's, there are "great expectations;" and to elaborate in the words of R' Tarfon, "It is not your responsibility to finish the work [of perfecting the world], but you are not free to desist from it either. {Pirkei Avot 2:21}"

כִּי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְ-הֹוָ֥ה אֱ-לֹֽהֵיכֶֽם:
Ki Li Bnei Yisroel avadim avdei heim asher hotzaysi osam may'Eretz Mitzrayim Ani Hashem Elokaychem.For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt. I am the Lord, your God.
(Vayikra 25:55)

When we were released from the land of our bondage, it wasn't simply a free-for-all.  Our lives were shaped by 613 more rules and their finer details, and we are still servants, even after our release from Pharaoh's vice!  How?  Why?  We were made for something greater than indulging the whims of a Pharaoh - both the ancient ruler of Egypt, and our inner Pharaohs, semblances of him within us and ambitious to enslave us today.  We went from serving a coarse and earthly master, to a Master Who is beyond knowing and definition, Whose Torah we accepted upon ourselves is of His deepest expression of will and holiness and wisdom, which is present in everything. 

What if we could break free from our mortal limitations and 'reality', and instead embrace the Infinite?  What if we can break our chains and bindings of ego and imagined separateness, and be united with Oneness, the Truth and Source of everything?  It seems so distant, yet is so very near...

All it takes is a little awe of Hashem. 

Our little bird will soar


*Based on Tanya, Likutei Amarim, chapter 41