Pesach: Tradition: Where Our Past, Present & Future Meet

BS"D

I dedicate this Pesach chiddush l'ilui nishmas Rebbetzin Miriam (Friedman) bas Ita Menucha of righteous memory.

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This Pesach, I would like to share with you a few thoughts based on a Pesach sicha (talk) given by the Lubavitcher Rebbe, R' Menachem Mendel Schneerson of righteous memory.  Please be aware that as we near the end, I divert more from the Rebbe's sicha and elaborate with a few other connections and reflections.

It is interesting to note, that the Chabad version of the Four Questions, otherwise known as the "Mah Nishtana," differs from the rest of the Jewish world's.  Let's compare:

NON-CHABAD VERSION OF THE MAH NISHTANA:

Ma nishtana halailah hazeh mikol haleilot? (Why is this night different​ from all other nights?)
1.)  Shebechol haleilot anu ochlin chametz umatzah; halailah hazeh kulo matzah? (On all other nights, we eat either leavened or unleavene​​d bread; why, on this night, do we eat only unleavene​​d bread?)
2.)  Shebechol haleilot anu ochlin she'ar yerakot; halailah hazeh maror? (On all other nights, we eat all kinds of herbs; why, on this night, do we eat especiall​y bitter herbs?)
3.)  Shebechol haleilot ein anu matbilin afilu pa'am echat; halailah hazeh, shetei pe'amim? (On all other nights, we do not dip herbs even once; why, on this night, do we dip them twice [in salt water and cḥaroset]​?)
4.)  Shebechol haleilot anu ochlin bein yoshvin u'vein mesubin; halailah hazeh kulanu mesubin? (On all other nights we may eat both sitting and reclining​​; why, on this night, are we all reclining​​?)

CHABAD VERSION OF THE MAH NISHTANA:

Mah nishtanah halaila hazeh mikol halaylot? (What makes this night different from all [other] nights?)
1.) She'bechol halaylot ain anu matbilin afilu pa'am echat, halaila hazeh shtei pe'amim? (On all nights we need not dip even once, on this night we do so twice?)
2.) She'bechol halaylot anu ochlim chametz umatza, halaila hazeh kulo maztah? (On all nights we eat chametz or matzah, and on this night only matzah?)
3.) She'bechol halaylot anu ochlim she'ar yerakot, halaila hazeh maror? (On all nights we eat any kind of vegetables, and on this night maror?)
4.) She'bechol halaylot anu ochlim bain yoshvin bain mesubin, halaila hazeh kulanu mesubin? (On all nights we eat sitting upright or reclining, and on this night we all recline?)

To summarize the differing orders:  Non-Chabad communities inquire first about the matzah, second regarding the maror, third about the dipping, and fourth concerning reclining.  In Chabad, we ask in the order of dipping, matzah, maror and reclining.

Why does Nusach Chabad follow this order?  It's neither in accordance with a.) the different components' significance, nor b.) the sequence in which a child witnesses the steps of the Seder.
The mitzvah of matzah is de'Oraita (sourced in the Torah); maror is mideh'Rabannan (decreed by the Sages); "mesubin - reclining" is an expression of "cheirus - freedom," which is a primary theme of the festival; and lastly, "matbilin - dipping" is merely a custom.  One might very well argue that this (perspective a.) is how the questions should be enumerated.  Indeed, why does Chabad give the minhag (custom) of matbilin the esteem of being fixed as the first question, when it seems to bear the least clout?

We see here that there are obligations to carry out; matzah and maror are both mitzvos, and mesubin is a necessary performance to demonstrate the essence of the evening's celebration.  They demand adherence and stringency.  But what of the customs, such as matbilin?  Are we required to be stringent with them?

The times we live in today are especially serious ones to educate our children in the Torah path, and ingrain them with its values and eternal wisdom.  Sometimes it's a great challenge, requiring mesiras-nefesh (self-sacrifice) to accomplish.  Isn't it enough, we may ask, to instruct our youth in our unequivocal obligations and liabilities as Jews?  Must we really sacrifice further to emphasize mere minhagim?  Perhaps we can be more casual regarding customary matters; after all, they aren't of the same gravity as explicit mitzvos!  Is it wise that we should divert our focus from transmitting the ikarim (main principles) to our children, alternatively channeling it towards minhagim?

It isn't as black-and-white as we think.  It is within this secret that the lesson of Chabad's rendition of the classic queries lies.

The first thing a child takes note of and asks about, is that which makes an impression on him.  But what is it exactly that touches his young mind and heart so?  A child's sense is not yet captivated by the ikarim and Halachos of the Torah and of the Rabbis, but rather the Minhagei Yisrael...  Sometimes they're a little different, a little unusual, but quite often delightfully intimate and personal.

A person can be raised and live his life in scrupulous adherence to Halacha, maintaining timeliness with davening, fixed times for Torah study, and so forth.  However, even then, he may not appear distinctively Jewish from the outside.  He may not even feel different within, enriched by and sensitive of the holiness of his Torah and mitzvos, as his fulfillment of them has grown mechanical.  Now his personal environment is susceptible to becoming identical to that of a Gentile's; this person is now at risk of losing his unique identity as a Jew.  If his Avodas Hashem (service of G-d) lacked joy, meaning and wonder, what was giving him a strong anchor to keep him near anyway?

Our minhagim and traditions are the solution to this lack.  The remedy to the malady of apathy.  Some of the most powerful cables to draw us nearer to one another and Hashem.  The anchor to keep us steady and strong in the crushing chaos and distractions - or, simply, disinterest in our heritage - that are so prevalent in society and the world today.

We must never forget Kedushas haTorah or Kedushas haMitzvos, the soul and foundation of all our minhagim.  There is even a famous statement in the Gemara, "Minhag Yisrael Torah Hee - The custom of Israel is Torah."  Indeed, both our customs and our laws are essentially united, all rooted in Hashem's wisdom, all serving to distinguish us from the rest of the nations of the world.  The minhagim remind us of the holiness of Torah and mitzvos.  They are invested with a unique energy that can accomplish something wondrous - work their way into a young and inquisitive soul - that even conventional Torah can't.

Chiyuvim can be performed by rote if we do not take care.  A Jewish child must be taught that he/she is different from others, and inspired to feel it in a positive way, with awareness and pride.  This is what the minhagim accomplish.

If only we educate our children properly by imparting even minhagim with the importance of Torah law - for it isn't up to us to weigh which we think is more valued, and we can't neglect or exclude one thing! -  and show our children we must sacrifice to perform them as well, minhagim also provide a stepping stone to greater devotion to Torah and mitzvos.  This is in addition to immersing the children in an environment of warmth, love, commitment to a higher purpose, and awareness of Hashem in even "the little things."

Hence, a great deal of the Seder revolves around children, and many of its rituals we perform were designed with the intent to pique children's' interest and prompt them to question.  No one is "too old" to ask.  We all have an inner child - well, actually, we have a spark of each of the four children (the chocham/wise one, the rasha/wicked one, the tam/simple one, the she'eino yodeiya lishol/one who doesn't know how to ask) within.  We have also been taught about a "fifth child."  Let us aggressively seek out the Fifth Son, wherever or whoever she or he might be. Every lost Jew we bring back into the family may be compared to the discovery of a lost treasure of incalculable value.  It is not enough to just set an extra place at the seder table. Not any more. We must fill the extra place with a warm body. We can then fill that warm body with the warmth that is Judaism.  {Based on a call issued by the Lubavitcher Rebbe shortly before Passover of 1957.  Sourced from Chabad.org.)  They are all waiting to be nourished and individually spoken with, each connected to in their own way, in the midst of the atmosphere bred by the miracles and magic of the Pesach Seder minhagim.

"Ki yishalcha bincha - If your child asks you {Devarim 6:20}..." If any of the children ask you anything, ensure that it is inviting and safe for him/her to question; after all, this is their hour!  "V'higad'to l'vincha bayom hahu laymor 'Ba'avur zeh asah Hashem li b'tzaysi miMitzrayim' - And you shall tell your son on that day, saying, 'Because of this, the Lord did this for me when I went out of Egypt.'" {Devarim 13:8}

When a parent or guardian raises a child, they are obligated with basic requirements for the youth's care, such as sustenance, shelter, clothing - education, too!  Then there are 'extras' that enhance the relationship, perhaps quality/bonding time, a gift, or cooking their favorite meal for them.  It is likewise between Avinu Shebashamayim (our Father in Heaven) and us:  He sustains us with basic Torah and mitzvos with which to live our lives, but He gives us an extra display of His affection through the Minhagei Yisrael.  Through them, He is telling us that even the youngest, even the most seemingly distant, and the child within every one of us, have a profound place in His heart, and are meant to be drawn near through this love and excitement.

Indeed, we are blessed to have a close bond with G-d.  Sometimes we are compared to His child, and other times we are compared to His bride.  Hashem employed four expressions of redemption when describing to Moshe how He would redeem His nation-to-be.  The final expression, "'V'lakachti es'chem Li l'am v'hayisi lachem lay'Elokim - And I will take you to Me as a people, and I will be a G-d to you {Shemos 6:7},'" captures the climax of Yetzias Mitrayim, and touches upon the ultimate purpose of our exodus: to arrive at Har Sinai, to receive the Torah after a journey of growth and refinement in the wilderness, and to be wed to Hashem in an unbreakable union.  It was then that we devoted ourselves to a vision and mission, to bring the whole world to recognize the truth of Hashem, and fuse heaven and earth together once more.  We are given the strength, tools and platform to make this a reality, for Torah is constantly being bestowed upon us; our ancient heritage is constantly reinvigorated with passion and hope.  It is from the Mesorah (tradition) that reaches back to our wedding day as a tenacious vine from which has blossomed various minhagim, customs, throughout our timeline, that we are nourished to persist in passing on the torch of Torah to our children, and for all generations to come.

This is why the minhag of matbilin is honored as the first question in Chabad, for it is the minhagim that most remind our children of their past, the minhagim that give spice to and celebrate their identity and the present, and the minhagim that create the warm and loving Torah environment to set the course of and sculpt their future as Jews and Lamplighters.  The minhagim captivate the child's interest, and fuse him as a link in the chain of young questioners stretching back through the ages.

The power of tradition... the hallmark of a Torah - or, really, almost any Jewish home.

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Wishing you all, my dear readers, a Kosher and joyous Pesach!  May you all find more meaning and depth in this year's retelling of our story than ever before.  May all your questions be answered.  May you find the beauty in tradition, both time-tested ones and your own originals.  May you be blessed by Hashem with strength and success to break out of your own personal Egypt.  I pray that we may sing together just like the Bnei Yisroel right on into the Geulah Sheleima (Ultimate Redemption), may it be now!

Parshat Tzav: Wonder Bread

BS"D

I wouldn't have believed it unless I saw it with my own eyes... "Wonder" Bread (or at least this particular product of theirs) is hechshered (kosher-certified)! See the little OU symbol beneath the "R" on the top of the package? You'd still never catch me eating this, though... I'm far more a whole-grains girl!

I dedicate this parsha-post as a zechus for a refuah sheleima for Shaina bas Chaya Mushka.

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In this week's sidra of Tzav, the inauguration-rituals of Aharon and his sons as Kohanim begin, and the torasos (laws) of the five major categories of kobanos (olah/elevation, mincha/meal, chatas/sin, asham/guilt, shelamim/peace) are delineated for us.

Let's flip to the third Aliyah, commencing the topic of the zevach-shelamim... the focal point of our learning this week.

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"V'zot toras zevach hash'lamim asher yakriv la'Hashem.  Im al-todah yakrivenu v'hikriv al-zevach hatodah challot matzot b'lulot bashemen ur'kikin matzot m'shuchim bashemen v'solet murbechet challot b'lulot bashemen- And this is the law of the peace offering, which he shall bring to the Lord:  If he is bringing it as a thanksgiving offering, he shall offer, along with the thanksgiving offering unleavened loaves mixed with oil, unleavened wafers anointed with oil, and scalded flour mixed with oil."  {Vayikra 7:11-12}

The shalmei-todah (thanksgiving-peace offerings) the Torah describes here constitute a subcategory of peace-offerings.  Rashi elaborates that for an individual who'd merited a life-saving miracle from G-d - either returning to dry land following a sea-voyage, or making it safely through a journey in the desert, or being freed from prison, or surviving a fatal illness - if he wished to express his gratitude further with a sacrifice, this particular offering was the protocol.  Rashi draws from the wellsprings of King David's Tehillim, and quotes:  "Yodu la'Hashem chasdo v'niflotav livnei adam.  V'yizb'chu zivchei todah visapru ma'asav b'rinah - They shall give thanks to the Lord for His kindness, and for His wonders to the children of men.  And they shall slaughter sacrifices of thanksgiving, and they shall tell of His deeds with song." {Tehillim 107:21-22}  Added to his animal-sacrifice was a special, obligatory provision of bread, when the individual resolved to bring a shalmei-todah.  This assemblage of bread equaled two ephas, a bounteous combination of challot (cakes), rakikin (wafers) and murbechet (bread made from thoroughly-scalded dough) - all made in matzah (unleavened) form - "al-challot lechem chametz - along with loaves of leavened bread. {verse 13}"  Ten loaves of each of these four kinds were baked, bringing the grand total up to forty loaves!  What's more, this feastly contribution had to be entirely consumed on the day of its offering!  (By Torah law, it could be eaten throughout the night till dawn; but the Sages decreed it had to be finished by chatzos [halachic midnight] in order to steer clear of error and transgression through laxity and delay.)

For a person to thank and praise Hashem for preserving his life, we wouldn't expect any less of a decent Jew; after all, our title of "Yehudim" is rooted in the Hebrew word "hodu," to thank.  The attribute of hakaras hatov (gratitude) is bound up with our very essence.  It is even more admirable when a person takes from his own livestock, wishing to express his indebtedness further.  However, when we learn what the "obligatory provision of bread" to accompany the sacrifice entailed, we might question why G-d seems to have excessive expectations.  "G-d, I really do love You, You did spare my life, and I'm trying to do a nice thing... but why must You put such a strain on my purse?  Flour doesn't come cheap here in the wilderness.  I'm a simple man; why must this be so extravagant?  A bagel - even if it's a little stale - and bit of over-salted lox are more to my taste."  Indeed, there must be a deeper, Divine intention to this offering.

I would like to humbly offer my own understanding of why the Torah might necessitate one to go to such lengths (once he's vowed to bring the offering).  

A person for whom a salvation has been wrought must naturally be awed, and indescribably grateful, that his life has remained with him against all the odds... it is simply miraculous.  However, Hashem seems to appear unsatisfied with the person's own private praise; we are pushed to do more.  In simple language... why make a big deal of it?

I vaguely remember something our rebbi taught us on this parsha a few years ago, perhaps from one of the Meforshim (not Rashi), though I can't quite recall.  He explained that since the shalmei-todah was so abundant, and its consumption was restricted to a rather brief period, the one making the offering was encouraged to invite others to partake in the feast, so that they could eat it all in a timely and practical fashion.  Through enjoining his guests to celebrate with him, the offer-er simultaneously publicized the miracle Hashem had made for him, spreading and strengthening belief in Hashem's ultimate goodness and everlasting kindness. "Hodu la'Hashem ki-tov, ki l'olam chasdo - Give thanks to the Lord because He is good, for His kindness is eternal." {Tehillim 136:1} 

Perhaps this is why the blessed man was required to prepare a banquet.  It has been common knowledge since our nation's ancient days that Jews love getting together around food.  Who knew that something so deep could take place at the table?  Through this offering, others were drawn near to celebrate Hashem's miracles, rather than take them for granted.  Savoring the thanksgiving-peace offering, they literally ingested the wonder.  The wonder of His glory... the wonder of His might... the wonder of His kindness... a spiritual side to the physical meat and bread.  This was another miracle in and of itself. 

Is that not something to glorify?

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What are some miracles in your life?  They needn't be life-saving ones; miracles are constantly taking place.  To quote Jewish musical star Tzivia Kay: "Every second miracles go on.  You send them down, You send them down; and if only people noticed, there'd be mercy, peace and love, all over this chaotic world."  Mercy, peace and love are all what our korbanos did, and continue to achieve.  It is vital for us to acknowledge the miracles - never minimize them - in order for these blessings to be effectuated and expressed.  Celebrate them at every moment and share the joy, bringing awareness of them to others, and together let's say, "Baruch Hashem (Blessed be/Thank G-d)!"

Parshat Vayikra: Of Sacrifices and Secrets of the Heart

BS"D

(Art Credit: Barbara Mendes [found on Google Images])

I would like to dedicate this parsha post l'ilui nishmas Rashi Minkowicz, Rashi bas Sara who was taken too soon; an Aishes Chayil and outstanding, devoted shlucha, who touched innumerable lives, ignited Jewish sparks, and left an inspirational and growing legacy.

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Parshat Vayikra, the first of many complex portions in the Book of Leviticus which we begin anew...
This week, we open to G-d affectionately calling for Moshe Rabbeinu, to enumerate to him many laws of offerings and sacrifices, beginning with the korban-olah - also referred to as the "burnt-offering" or "elevation-offering."

דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם אָדָ֗ם כִּי־יַקְרִ֥יב מִכֶּ֛ם קָרְבָּ֖ן לַֽיהֹוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קָרְבַּנְכֶֽם:

"Dabeir el-Bnei Yisrael v'amarta aleihem adad ki-yakriv mikem karban la'Hashem min-hab'heima min-habakar umin-hatzon takriv et-karban'chem."

"Speak to the children of Israel, and say to them: 'A man who shall bring near of you an offering to G‑d, from the beast, from the cattle and from the sheep, you shall bring close your offering.'"

{Vayikra 1:2}

How intriguing are the observations of the Chassidic masters on the telling phraseology of the verse!  The Alter Rebbe of Chabad, R' Schneur Zalman of Liadi zt"l, highlights that the verse does not say “a man of you who shall bring near an offering,” but "a man who shall bring near of you an offering."  Can you perceive the fine shade of difference?  "Yakriv mikem - bring near of you..."  It expresses the deepest intent of sincere sacrifice.  Let's delve a little deeper.

The word "korban" is rooted in the Hebrew word "karev," 'to draw near.'  Bringing a korban to the Mikdash was an active channel a person could engage in, to forge a deeper bond with G-d.  As in all relationships, we strengthen a bond by giving; and in order to give wholeheartedly, we may have to sacrifice some of our personal wills, fancies and agendas.

The Tanya teaches us that man is made with two souls, characterized by two vastly different inclinations.  The first is the Nefesh Elokis, the G-dly Soul; the second is known as the Nefesh haBahamis, the Animal Soul.  In addition to the  Nefesh haBahamis being the source from which all negative emotions and undesirable traits stem, it is also the relentless and cunning urge for material gratification.  On the opposite end of the spectrum, the Nefesh Elokis epitomizes the positive; it motivates the Divine attributes reflected within us of understanding, compassion,humility, generosity, harmony, etc.; and it is unwaveringly devoted to G-d and His will, yearning constantly to ascend, and be fully absorbed in its Source as it originally was.  We are taught "Moach shalit al halev - The mind (the G-dly Soul's headquarters) rules over the heart (the Animal Soul's control center), and it's up to every individual human being to consciously choose which soul they wish to hold the reins of their minds, emotions and lives. 

Whenever a person brought a korban, it had to be carried out with the proper kavanah (focus), or the entire thing would otherwise be rendered invalid.  A primary concept of the animal-owner's kavanah, was a resolve to internally apply and execute a reflection of the sacrifice physically conducted before him.  Along with either a member of his cattle, flock, or, as we'll learn soon, a certain bird, he was compelled to offer up the animal within himself; he had to set a yoke on and redirect his inner beast with the sensitivity, intelligence and holiness of the G-dly Soul.  Destructive behaviors and single-minded physical cravings would be subdued by their G-d-oriented commander.  Just as a bull harnessed to the plowshare under a wise owner's direction produces "much grain" to follow, so too the new harmony of the efficacious body clothing the vitalizing soul, under the Divine direction of the Nefesh Elokis, accomplishes a wealth of positive results, in both the worlds  above and below.  The animal sacrifice performed in the Mikdash was simply a corporeal expression of the spiritual transformation taking place within the one bringing the offering.

When Hashem, our dear Father in Heaven, sees how we are growing, and find the ability to sweep the "I," the "me," and our egos in general aside, dedicating all we are to the mission He sets down for us, offering up mind and heart, body and soul, for the sake of His Truth... our sacrifices to achieve this ascend as "reiyach nicho'ach la'Hashem - a pleasing aroma to G-d," and nothing delights Him more.

We all have our personal struggles in life to overcome.  To conquer our worries, fears and negative inclinations, we know we must exert effort.  Every person was blessed with the hidden miracle of a challenge, customized just for them, to nudge them to redefine their limitations; and every person was also blessed with just the tools they need from G-d to succeed.  Following the descriptions of the necessary preparations for a turtledove or young dove as a korban-olah, Rashi points out that Hashem regards a bird-offering as "a satisfying aroma" (pasuk 17) just as He considers an animal-offering one (pasuk 9).  Whether the creature is small or large, it pleases Hashem.  Whether one's offering is abundant or meager, as long as one carries out the mitzvah l'sheim Shamayim (directing his heart towards Heaven), they win equal favor in Hashem's eyes.  Whether a person's individual sacrifices in life appear major or insignificant to the human eye, they both capture a single capacity; they both took a single sort of battle to actualize; they both are identical at their essence.  They both fought their nature, unlocked their G-dly spark, and allowed it to reclaim the reins of their lowlier self. 

We immediately transition into chapter two of Sefer Vayikra:

וְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽיהֹוָ֔ה סֹ֖לֶת יִֽהְיֶ֣ה קָרְבָּנ֑וֹ וְיָצַ֤ק עָלֶ֨יהָ֙ שֶׁ֔מֶן וְנָתַ֥ן עָלֶ֖יהָ לְבֹנָֽה:

"V'nefesh ki-takriv karban mincha la'Hashem solet yihyeh karbani v'yatzak aleyha shemen v'natan aleyha l'vonah."

"And if a person brings a meal offering to the Lord, his offering shall be of fine flour. He shall pour oil over it and place frankincense upon it."

{Vayikra 2:1}

Rashi once again elaborates:  Although "nefesh" has been translated as "a person," it literally means "a soul."  Why this choice of terminology?  He continues, explaining that in all the cases of a voluntary offering, the only time the Torah uses the word "nefesh - soul" to describe the worshipper is in the instance of a mincha, or meal-offering.  Usually the givers of a mincha of flour, which was less costly than any animals, were impoverished individuals.  However, Hashem declares, “I account if for him as if he has sacrificed his very soul!”  Why?  It's the effort, devotion and intent that weigh and are most glorified. 

After we cover the opening concept of korban-olah, we slide into the details of the korban-chatas (sin-offering) and korban-shaleim (peace-offering).  I would like to state clearly that I am continuing with the insights of the Chassidic masters from here until noted.  

An olah, we are taught, is totally consumed by the fire and risen up in smoke upon the Mizbeyach.  This sacrifice then, represents the aspects of the materiality in our daily lives that we convert and elevate completely into holiness, such as the bodily energy invested in fulfilling mitzvos and mindful Torah study, the money given to tzedakah and the materials manufactured to create a Sefer Torah.  The examples are innumerable!  Also virtually countless are the examples of the 'neutral' in gashmiyus, such as fabric for our clothing, delicacies for a gathering, nice furnishings for the home, etc.  These as well can all be elevated as korbanos to G-d, when we utilize them to enhance our serving Him; for when we employ them as a vehicle to welcome G-d into our lower realm, we refine it as a holy place where His Shechina will find belonging.  Such permissibilities with latent potential are embodied by the remaining meat of other offerings, which was divided between certain people who participated in the sacrifice's enactment. 

The "other offerings" I am presently referring to, are the chatat and shelamim.  Aside from no total-burning, another way the two differ from an olah, is the requirement to extract from the sacrifice specific ventricles of fat - "chalavim" in Hebrew - and their blood.  These were sent up in fire.  The blood is symbolic of our fervid earthly passions; the fat is symbolic of our epicurean pursuits.  Both must be eliminated, nullified before a Higher Power. 

(I continue with a connection of my own now:  The wondrous results sparked by korbanos is similar to what the Tanya teaches is achieved by tzedakah.  We learned on Adar 27 (non-leap-year) that tzedakah, in regard to it's own unique, primary significance, is equivalent to all the rest of the mitzvos, and even simply called "the mitzvah" in the Talmud Yerushalmi.  All the mitzvos are meant to elevate the vitalizing soul (aka Nefesh haChiyonis and Nefesh haBahamis) into a (re)union with G-d, since it is the half of the human soul through which the action of the mitzvah can be effectuated, lofty as the Nefesh Elokis is.  With the performance of most mitzvos, only the faculty of the Nefesh haChiyonis that is engaged in the moment can be elevated.  In contrast, the mitzvah of tzedakah is like no other:  When a person earns money for the labor of their hands, their entire body has been engaged.  When they strengthen themselves against their natural wills, and give away to those in need what they just strove so much to acquire - for that is what Hashem desires - they offer up their entire being, with their personal wills and wants.  "V'ahavta es-Hashem Elokecha b'chal levavcha uv'chal nafsh'cha uv'chal m'odecha - And you shall love Hashem, you G-d, with all your heart, with all your soul, and with all your resources. {Devarim 6:5}"  For many it's a struggle, but it's so very precious; and since it is such a tremendous measure of bittul (self-nullification), it is going to usher in Moshiach, our Sages say.  And what if a person does not labor for their pay, but receives it, for example, as an inheritance?  Since he may have desired other worldly goods and used those funds to purchase them, but chose otherwise, Hashem considers it as if he has given the life of his (vitalizing/animal) soul!  This one commandment, connection and deed accomplishes what hundreds of other mitzvos can't.)

When we recite in Tehillim...

זִֽבְחֵ֣י אֱלֹהִים֘ ר֪וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֜לֹהִ֗ים לֹ֣א תִבְזֶֽה:

"Zivchei Elokim ruach nishbara leiv-nishbar v'nidkeh Elokim lo tivzeh."

"The sacrifices of God are a broken spirit; O God, You will not despise a broken and crushed heart."

{Tehillim 51:19}

...the broken spirit and heart King David is alluding to, is the Sitra Achra, our darker "other side," and the animal that we've learned about that must be 'broken in.'

A message of hope:

הֵיטִ֣יבָה בִֽ֖רְצֽוֹנְךָ אֶת־צִיּ֑וֹן תִּ֜בְנֶ֗ה חוֹמ֥וֹת יְרֽוּשָׁלִָֽם:

"Heitivu virtzoncha et-Tziyon tivneh chomot Yerushalayim".

"With Your will, do good to Zion; build the walls of Jerusalem".

{Tehillim 51:20}

And finally, what I've been building up to:

אָ֚ז תַּחְפֹּ֣ץ זִבְחֵי־צֶ֖דֶק עוֹלָ֣ה וְכָלִ֑יל אָ֚ז יַֽעֲל֖וּ עַל־מִזְבַּֽחֲךָ֣ פָרִֽים:

"Az tach'potz zivcehi-tzedek olah v'chalil az ya'alu al-mizb'chacha parim."

"Then You will desire sacrifices of righteousness, a burnt offering and a whole offering; then they will offer up bulls on Your altar."

{Tehillim 51:21}

I tremble slightly and laugh softly at the wondrous and ever-increasing swiftness of the passage of time, and I realize it was an entire year ago that I wrote my first Parshat Vayikra post, entitled Offer it Up.  I think a great deal about the message imparted there, actually.  We may all appear to be quite varying, externally; Hashem sends everyone unique challenges that mold us into individual characters.  Essentially though, we are all created with an ultimate, unified purpose, and we are all equipped with the same basic tools to fulfill it: a body, and a soul.  Sometimes they wage on a battle field, and sometimes they are unified in a perfect marriage.  That fluctuation is life, I suppose...  For sure, that is our service of Hashem.  Keep learning, dear friends; dream big, never give up on them, but be open to Divine changes in the plan; take time to talk to G-d and your soul; always love yourself, and don't deny the opportunities that are sent your way to grow; sing and celebrate Torah, and also the little things in life; try your best, always - Hashem is by your side, and that is all you need to do.  Offer it up... you have so much to give!

אֲהַֽלְלָ֣ה שֵׁם־אֱלֹהִ֣ים בְּשִׁ֑יר וַֽאֲגַדְּלֶ֥נּוּ בְתוֹדָֽה:

"Ahal'la shaim-Elokim b'shir v'agadlenu b'todah."

"I shall praise the name of God with song, and I shall magnify Him with a thanksgiving offering."

וְתִיטַ֣ב לַֽ֖יהֹוָה מִשּׁ֥וֹר פָּ֗ר מַקְרִ֥ן מַפְרִֽיס:

"V'titav la'Hashem mishor par makrin mafris."

"And it will appeal to the Lord more than a young bull that is mature, with horns and hooves."

{Tehillim 69:31-2}

(Footnote: A great deal of this parsha post is based on and inspired by the following article on Chabad.org, please see here.)

Parshat Vayakhel-Pekudei Reflection: "You Snooze, You Lose!"

BS"D

Dear friends and readers, I hope you will pardon - and perhaps enjoy - the informality of this rather belated parsha thought, for last week's double portion of Vayakhel-Pekudei.  Let us dedicate our learning as a zechus for a refuah Sheleima for Yael Chana bas Tamara and Ester Shaindel bas Shoshana.

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In the first Aliyah of the parsha, Moshe reiterates Bnei Yisroel Hashem's instructions for what they needed to make an/or donate to construct, craft, enhance and establish the Mishkan.  Near the end of the Aliyah, the Torah describes, rather tersely and vaguely, the following scenario:

וְהַנְּשִׂאִ֣ם הֵבִ֔יאוּ אֵ֚ת אַבְנֵ֣י הַשֹּׁ֔הַם וְאֵ֖ת אַבְנֵ֣י הַמִּלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:

"V'hanesi'im hayvi'u eis avnei hashoham v'eis avnei hamilu'im la'eifod v'lachoshen - And the princes brought the shoham stones and filling stones for the eiphod and for the choshen."

{Shemos 35:27}

Rashi brings down the following:

It is elucidated that the princes only began to bring their gifts when it was time to make the Mizbeyach.  R' Natan inquires why this was so.  The answer simply is, is that the heads-of-tribes chose to wait until the masses gave, and then they'd supplement whatever materials remained to be checked off the list.  They didn't expect such a devotion and generosity craze as that which possessed the people, inspiring them to give until Moshe had to halt them, as it says, “And the work was sufficient” {Shemos 36:7}  Therefore, the surprised princes hastened to bring the stones as quoted above in the pasuk, and also were first to provide for the inauguration of the Mizbeyach (altar).

However, since they chose to be passive and did not concern themselves with supporting the Mishkan project as soon as possible, their title in the above-quoted verse lacks the "yud's" characterizing the normal spelling, וְהַנְשִׂיאִים.  I guess it's like they say..: "You snooze, you lose!"

A Torah thought of my own:

The leaders of our narrative failed to apply zrizus, alacrity, to their service of G-d in this instance.  Zrizus is crucial to our performance of mitzvo;s; without it, how would we snatch up the opportunity to do a mitzvah?  Without such attention, swiftness and passion, all those moments, which could've been elevated to the sancitfied and eternal, are gone by and lost forever.  We must rouse ourselves to be constantly on guard, for the Yetzer Hara is a persistent little voice, urging us to be passive and indifferent to the potential of the moment, and of our true service of Hashem.  The letter that was eliminated from the princes' mention was a yud, which bears the numerical value of the number ten, reminiscent of the Ten Commandments, the Aseres haDibros, in which all the 613 mitzvos are rooted and can be traced back to.

What might be the secret here for us today?  We are all royalty, sons and daughters of Hashem our King; but if we neglect to integrate and employ zrizus, the effort and swiftness in our personal battles to constantly cleave to the path of Hashem, then we will lose our yud, our Torah.  Hashem believes in us infinitely though, to rise up again, fight back, and succeed.

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May you all be blessed with unwavering strength to overcome your personal struggles, constant hope and inspiration, even from unlikely places, and quickness of mind and body to take advantage of the G-d given opportunities sent your way to do another mitzvah and bring more light into the world, to make it a fitting home for Hashem.

P.S.  As I've begun studying the character development work called Mesillas Yesharim (Pathway of the Upright) by the Ramchal, R' Moshe Chaim Luzzato zt"l, I've entered the chapters focusing solely on this topic o zrizus (alacrity).  Once I review the lessons from there, and also take a peek into the Tanya, I may return to this article and add more.  Stay tuned!