Parshat Acharei-Kedoshim Reflection: Wedding with G-d

BS"D

This Dvar Torah is dedicated l'ilui nishmas and in the sacred memory of the ten students who perished in the recent flash floods in Eretz Yisroel.

I presented this thought on the Parsha over the course of a local CTeen Girls' Shabbaton, at the community Kiddush in Ahavath Chessed, New London, CT, Shabbos Parshas Acharei-Kedoshim, April 28/Iyar 13.

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Hello, and Good Shabbos to everyone!

My name is Tzipporah; I’m an informal member of this wonderful community, and a participant in Rabbi Aizik and Mushky Schwei’s CTeen chapter. Rabbi Aizik warmly invited me to share a few words of Torah at Kiddush today, and I’d like to thank you in advance for your time. “Bir’shus Harabbonim…”

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This week’s double-Torah-portion is entitled Acharei-​Kedoshim.
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Kedoshim means “Holy Ones.” Let’s try to put this into context.

When I shared a recent idea of mine, to organize a community Mikvah-fundraiser, celebrating the privilege of running a Jewish home and the woman’s role in it, a relative of mine quite bluntly replied, “It’s not that glamorous.” There ​was  actually a bit of Emes (truth) in that statement. Sure - folding laundry, cooking supper, scrubbing bathrooms and floors, dealing with tangles in family relationships, and much more, might not appear so dazzling at first sight. If I want to achieve Ruchniyus (spirituality), isn’t that lofty, lonesome spot on the mountain by far more attractive? I thirst for something beyond ordinary, I want to get “high,” I yearn to access G-d. So why is total self-denial and isolated meditation just not cutting it for me?

We’re not satisfied, because that is not the path we were created for and entrusted with! Hashem has instructed us “V’Asu Li Mikdash V’Shochanti Besocham - They will make for Me a sanctuary and I will dwell among them.” How do we accomplish this impossible feat? It is through Torah and Mitzvos, observance and devotion to carrying out G-d’s will, that we are united in an intimate bond - as a bride and groom - with Hashem.

This thought can be further applied through the blessing we recite over the performance of a Mitzvah: “Baruch Atah Hashem… Asher Kidshanu Bemitzvosav... - Blessed are You G-d… Who’s sanctified us with His commandments...” “Kidshanu” also denotes “marriage,” as a man is Mekadesh - marries - a woman.

Sometimes a commandment’s nature perplexes us… Intimate relations? Business dealings? Meat-slaughter and grain-harvest? Why is G-d so concerned with these mundane aspects of daily life, which Kedoshim is replete with? Hashem yearns to be found in every corner, as He not only transcends all worlds, but fills them all as well. Indeed, our purpose is to reveal the spark of G-dly energy concealed within all existence and elevate it, returning it to its Source and primal Oneness, by bringing the purpose of what it invests to actualization. Through Torah and Mitzvos, we strive to permeate our world with consciousness of, faith in, and feeling for G-d, even in its most physical details. We transform this world into a Dirah B’Tachtonim, a welcoming place for the G-d’s Presence to rest.

The festival of Shavuos, the anniversary of our wedding with Hashem when he bestowed the gift of Torah upon us, is fast approaching. We’re walking down the hall to the Chuppah, to relive a cosmic union. The Torah, the pure expression of Hashem’s innermost will and wisdom, enables us to emulate G-d, by “bringing heaven down to earth,” in the words of R’ Tzvi Freeman, and making the earth heavenly. As “a light unto the nations,” it’s within our hands to spread its radiance exponentially outwards. It’s up to us to show the world that spirituality in its truest form is an all-encompassing approach to life. Everyone is welcome to the wedding.

As for the aftermath, when the celebrations have passed and we’re seriously settling down to “married life,” with its accompanying pains and pleasures… the task may not always be apparently glamorous. But the work, without a doubt, it is truly holy.

May it be Hashem’s will that this secret be revealed and tangibly felt by all His beloved, with the coming of Moshiach right now.

Thank you, and Gut Shabbos.

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.)

Parshas Korach: Everybody is Unique

Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Aharon.

   Korach thought that, based on what happened with the spies, that Mitzvos are the main point, and only learning Torah isn't enough. Meaning, that you actually have to do the Mitzvos, and not only learn about the Mitzvos, then everybody is the same. What's the difference whether or not I keep Kosher, or you keep Kosher? You could be more Machpid (strict) than me, but we're still keeping Kosher!

   The answer is, is that even though Mitzvos are important, we still need the Torah to tell us exactly how to do the Mitzvos, and it serves as an inspiration to help us with our Avodas Hashem.

   Still, the obvious question still remains: Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Ahron. Why would he want to rebel against his nephew?

   This, actually, makes his rebellion stronger! He thought that, by being Moshe's uncle, he would have more of a right to be the leader of the Jewish people, more than Moshe himself!

Now about the people who joined the rebellion, we see that Dasson, and Averam joined it, and not only that, but On also did. Plus, Korach had 250 men who joined too.

But when we see that Moshe rebuked the rebels for joining, we see he only rebuked Dossen and Averam, the 250 men, but not On! Why?

We see from here the power a woman has with her husband. On did join the rebellion but when it actually came to the time to carry the act out, he was asleep! It turned out, that when On's wife heard that her husband joined Korach, she tried to convince him not to go. When it didn't work, she got him drunk, put him to sleep, and stood by his bed uncovering her hair.

When Korach and his 250 men came, they saw her hair uncovered, so they turned their heads away, and went back, thus, On didn't come to the rebellion.

  We see the opposite with Korach's wife.  She actually encouraged  Korach with his rebellion, and she got punished because of it.

 Because of the whole commotion with the rebellion, Moshe told everybody to go to the Mishkan themselves, give a Korban, and see what would happen.  If it gets excepted, then they are right, and are fit to be the leaders.  If not ... then they will die like Aharon's sons.

 Dason and Averam backed out because of that, and left the rebellion, because they realized that this wasn't a good idea. We even see the same thing with Korach's sons. We see later on in the Torah, in Parshas Pinchas, that Korach's sons regretted being in the rebellion. But Chussidius, in Leketi Sichos, explains, that they did not have the courage to actually stop doing it.

   In the end, they got swallowed up by the earth, so it looked like they died, but really Hashem kept them alive underground the whole time until the generation of the rebellion died out.

    We also see something seemingly unusual from Moshe. The Torah says Moshe thought that they believed that everybody in Bnei Yesroal should all be like one group, and all be Kohanim. But once Moshe realized it was actually a rebellion, he Davened to Hashem that Korach's Korban should not be accepted. 

    That seems little strange, doesn't it? If it was somebody else, well then fine. But Moshe Davens for everybody, even the Rashaim, so how come now he says that Korach's Korban should not be accepted?

We see, that Moshe saw that since they were rebelling, there was no way Hashem would accept the Korban, and Korach would for sure die, plus everybody else. So Moshe Davened to Hashem not to accept the Korban.

Moshe in the meantime, begged Korach the whole night not to do this. But Korach didn't listen, and in the end, as we see the revolution failed. And Korach met his doom.

Ekir: 

By making everybody in the "same league" we actually prevent growth from happening. Everybody has their own way of thinking. By saying that you want everybody to be in one group, is combining all those things into one. It wouldn't work out, everybody would think another way and disagree with each other.

You can only boil water in a pot. You can't put water on fire. It wouldn't work, you have to have a pot separating the two. 

Parshat Behar-Bechukotai: Going Against the Grain

BH

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

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

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

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

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

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

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

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

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

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

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

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

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

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

https://kerenhashviis.com/

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

BH

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

Shabbat Shalom/Good Shabbos/ Gut Shabbos Kodesh!

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

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

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

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

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

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

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

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

This is their affliction!

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

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

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

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Incredible, no?

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

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

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

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