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 Sheilach: "Don't Make Me Do It!"

BH

Hello everyone, and Good Erev Shabbos!
These divrei Torah are dedicated as a zechus for a Refuah Shelemah for Chana bas Mushka.

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Last week, I had the good fortune of attending a Sheva Brachos celebration for the first time.  Joy and a strong feeling of community abounded, as we celebrated the marriage of one of the daughters of our shluchim, to her chosson.  The Rabbi, Rebbitzen, and their new son-in-law all spoke beautifully, imparting powerful divrei Torah, inspirational stories, and blessings.  I attribute the profound Chiddush (novel Torah insight) that will be the topic of our discussion today, to Rabbi Yoel Eidelman-- the chosson himself!  Although I am unable to repeat his message word-for-word, I will do my best to transmit his incredible teaching.

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We can only reflect in shock, when recounting the Bnei Yisroel's upheaval of hysteria, at receiving the spies' report on Eretz Cannan, upon their return to their people in the desert.  Ten of the twelve men (with the exception of Yehoshua and Caleiv) brought back negative and fearful depictions of a militant city, inhabited by aggressive and intimidating giants.  Although Yehoshua and Caleiv countered their colleagues' miserable reports with truth, positive reflections, and encouragement to the people, the ten other men succeeded in creating an uprising, that ultimately led to another forty years of traversing the Midbar (Wilderness).

But what really triggered the Bnei Yisroel's anxious reaction, preventing them from entering the Holy Land?   The Torah echoes G-d's descriptions of Eretz Canaan, which would not too far in the future become Eretz Yisrael, one of my favorites being "a land zavach chalav ud'vash - flowing with milk and honey".  This was the land Hashem vowed to Avraham Avinu, to give to his offspring.  G-d promised to guide the Bnei Yisroel to success in driving out the wicked natives and their avodah-zara, and establishing their home in safety and security, light and holiness.  With G-d on their side, to achieve this eternal goal, what was there to worry about?

It's not that they didn't believe in G-d...  But to what extent did they spurn their bitachon, their trust, that G-d would endow them with the power to face the challenge they feared the most?

First, let us try to understand what the nightmarish challenge was that they were unready to face, and what they were pained at parting from...

In the Midbar, despite the complaints and rebellious episodes listed in the Torah, we are taught that the Bnei Yisroel had a lot to be grateful for on their journey:  They were constantly led by a Divine pillar of fire or cloud, every chapter of the journey professionally guided-- they would never become lost, and knew when was the appropriate time to set up or break camp, and journey on.  The nation was constantly enrobed by the An'nai Kavod, the Clouds of Glory, which shielded them from scorpion and snake, sandstorm and highwayman.  They were always accompanied by the miraculous Well, their constant source of water.  The Manna, sometimes referred to as "bread of the melachim (angels)" fell daily, could taste like anything one desired it to (according to the Midrash), and provided both physical and spiritual nourishment.  They could constantly sit and learn Torah, uninterruptedly absorbing the Divine.  Nothing was "just physical", for even the manna, their staple food, sustained their souls, and served as nourishment on a much greater plane.

Life in the Midbar was made of miracles, and they could spend all their time immersed in learning Torah and Deveikus (connecting to Hashem,) if they so wished.  This was Paradise.  Eretz Canaan, in sharp contrast, hosted a culture replete with physicality.  It was a spiritual abyss, and the Bnei Yisroel had a deep-seated concern, that upon stepping out from their Divine shelter in the Wilderness and breaking into the Promised Land, they would be adversely influenced by the intense materialism of their new home and neighbors.  They would lose all last vestiges of a higher purpose, soulfulness, and the Divinity of their everyday life that had been so easy to grasp.  The spies declared "The country that we traversed and scouted is one that ochelet yoshevet, devours it settlers..."  They were terrified of being consumed by, and forever lost, to their lowly environment!

This fear reflects that of the neshama's, the soul's, before it is born into this world, and breathed into a new life.  The neshama is content dwelling in its higher, eternal realm, when it is close to its Source, Hashem, surrounded only by kedusha, purity, and Oneness.  But the time for it to be sent down to our world is inevitable.  An angel assigned to guide it beckons it, but it hesitates.  This world, our world, is so material, not to mention hostile at times...  It is a dark and strange pit, that the G-dly soul is foreign to, and seeks to have nothing to do with.  But G-d urges the Neshama (who's heard of Reb Abie Rotenberg's song titled Neshome'le, depicting this awe-inspiring scenario?), to follow its path down to this dark place.  "This is where your mission lies," explains Hashem to the distressed soul, which wants to connect only to Him.  "Although you wish to remain only in the most divine places, down there in the world is where you are meant to shine.  You are not complete until you achieve your goals during your existence in that dark realm, and you are meant to light it up.  You cannot do that while staying here, you must now go..."

This was the plight of the Dor haMidbar (Generation of the Wilderness) when they were practically upon the gates of their Promised Land.  It anguished them to leave their sublime and elevated 'mobile home'.  To take the risk of losing it all, to knock on the doors of, and build a life in, a land that contrasted so greatly with what they were privileged to experience now?  Impossible!

But this pained G-d too.  His Children didn't believe they could find holiness, in the Aretz haKadosh itself?  They didn't trust in His vows?  But most significant of all, they argued and protested, similar to the unborn neshama, but, convinced that they would lose all their spirituality, they refused their mission!  The mission to bring light and holiness into the presently dark land, by means of their Torah and mitzvos, to actualize the promise to Avraham of so many years before, to enter the country in which they could fulfill Hashem's will in the most ideal way.  They could've made it happen right then and there...  But they spurned the opportunity and challenge that the undertaking posed.

Because they demonstrated to G-d that they were unprepared to make it over the last hump of the journey, and perhaps didn't truly understand the focal point of their duty in Eretz Cannan/Yisroel, Hashem turned them away, to continue traveling through the desert, and mull over their task.  We have been taught, that our generation is a gilgul (reincarnation) of the souls of the Dor haMidbar.  Why is this so profound?  Contemplating this, we realize that we have the potential to make tikkun for (rectify) the misdeed (and misunderstanding) of our ancestors!  We can heal the pain it caused, by repeating history, but making the right choices ourselves instead.  In this light, we can change history.  With this, we'll hasten the arrival of Moshiach, bimhayra beyamainu mamesh!  We can shatter the mentality that they couldn't get past, that we must abstain from throwing ourselves into our missions because we'll be ruined for it.  We were placed in this world to make it a better place;  our soul was born into us, to steer us to actualize this potential.

With G-d's help, and our trust in Him, we will never shy away from the doors of opportunity He's opened so graciously to us.  We've all broken out of our own 'Egypt's', our bonds of restriction from doing all we can, bonds of worry and self-doubt...  We're all ready to enter our own 'Israels'.  Still, there may be an obstacle or evil or darkness ahead, but we will give it all we got, we'll achieve our purpose, and enter the joy of Geulah, may it be speedily in our days.

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

BH

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

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

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

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

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

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

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

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

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

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

Yom HaZikaron LaShoah - A Personal Tefillah

BH

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

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

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

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

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

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

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

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

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

Moshiach now!

Parhsat Yisro: What's In A Name?

BH

Hello everyone, and good (erev) Shabbos!

This week’s Parsha is named after Yisro, “kohain Midyan, chosein Moshe – priest of Midyan, father-in-law of Moses”, as he is described in the beginning of the parsha.

Scattered throughout the Tanach, but mainly in the Chumash, we’ll find references to Yisro, by one of his 7 names, and little bits on his deeds…

But we can actually collect much knowledge about the life of this man, from even one of his names.  Today we’ll focus on “Yisro/יתרו/Jethro”– and why he is deserving of having the parsha, in which we recount one of the most profound and elevated events in Jewish history– Matan Torah, named after him!!!

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First, let’s ask ourselves:  WHAT’S IN A NAME?

Our given-names reflect our soul-missions, and essence— what we must accomplish in this life, that our souls direct us to achieve, and the connection that we strive to make with our inner self.

Chazal teaches that when parents name a child, they experience prophecy on a small level.  How so?
The ruach hakodesh they name their child with, assists them in giving their child a name, that in a way predicts who the child will become, and what they’ll experience, as they go through life.

If one wishes, they can change their name later in life, which may be done to signify some milestone they reached, or deed they performed, as we’ll see soon with Yisro (sorry if that was a spoiler!).

Names also have the power to stir our souls.  This is why calling the name of a fainted person may waken them.  It is also why we can make a soul connection between us, and a deceased loved one, when we do something in their name (or memory).

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Each one of Yisro’s names represent the different roles he played– the different aspects of his personality, and statuses of leadership among his people.

Later in the parsha, Yisro gives his son-in-law, Moshe Rabbeinu, some advice– to create an efficient judicial system for the Bnei Yisroel, comprised of wise, honest, and accomplished men, to smooth out the disputes brought by the Bnei Yisroel, and to lighten Moshe’s load as the head judge.

Rashi tells us, that for offering this assistance and advice, he was given in turn the name “Yeter/Jether”, implying ‘in addition’ (yotair, in Hebrew, meaning “more”), since another section was added to the Torah, containing some of this wisdom.  (And also since he suggested to Moshe to add  more men to his court?)

For another great act he performed, a vav was added to his name “Yeter”, changing it to “Yisro” as we know it.

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The Baal Haturim expounds upon “Yisro” for us:

Hidden within the name “Yisro/יתרו/Jethro” is this man’s life journey….

Yisro held an exalted position.  He was the high priest of Midyan, and other commentators say that there was no form or service of avoda-zara he was not familiar with.  But he was a good person…

In this week’s parsha, Yisro arrives at the camp, escorting his daughter and grandsons, Moshe’s wife and children, to be reunited.  (Moshe had sent them to his father-in-law’s home, while he was in Egypt, working with Hashem to free the Bnei Yisroel, and lead them on Yetzias Mitzrayim.)  While he did this kindness for the family, he was also pursuing a spiritual benefit for himself..

Yisro was on a mission.  He came to hear divrei Elokim, words of G-d.  He was seeking the truth.  Hashem’s truth, Torah’s truth.  He sought true and pure spiritualty.

Suprisingly, the gematria (numerical equivalent) of יתרו is “priest of idol worship”, which indicates Yisro’s past as a king of idol-worship.

Even more shockingly, the gematria of יתרו also equals that of  “Torah”!

This alludes to Yisro’s mission– his search for Torah!  This also comes to teach us that Yisro converted to Judaism.  He sincerely accepted the yoke of Torah, and Hashem’s sovereignty onto himself! 

(When he converted, the vav was added to his name Yeter.  His conversion was the great act I was hinting at, before beginning the Baal Haturim’s comment.)

So now we see the power of a name… its prophecy, its meaning, its significance…

Yisro’s newly acquired name (Yisro), expresses his lofty achievement, his “180” in terms of religion and life.

THIS is why Yisro merited this Parsha, in which we receive the Torah, being named after him!  He left an entire life behind, to pursue Hashem’s one and only Torah! 

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Find the meaning in your name, and dive down deep into your soul, to discover your mission.  Dwell on your name, and see how it traces into your essence.

Let us all make the connection, between our names and our souls, and hopefully we’ll all gain the strength we need, the one that is unique to us, that will assist us in our lives.  From our given names, we have an idea of where we are headed.

And like Yisro,  we can make our mark in the world– and make a name for ourselves!

(This parsha-post was shared to my original blog, on Feb. 15, 2017.)

Welcome - Beruchim Habaiim!

BH

Hello, and welcome to my new blog, Script and Spirit!

Using this blog, with Hashem's help, I hope to share with you posts, expounding upon insights on Parshat HaShavua (the weekly Torah portion), and our beloved chags and holidays, corralled from many inspiring sources.

Unfortunately, many people study the text of our beloved Torah, but fail to ingrain the lessons within themselves-- without drawing the soul and spirit from the words, like life-sustaining water from a spring.  We need that spirit, sustaining us from week to week, year to year, and into eternity, to live with the inspiration, light, and action, that our loving Father in Heaven requires for His beloved Children.

I hope you find some light and excitement here, and thank you for coming to learn Torah with me, our delightful Torah, as we bring the script to meet our souls, with life and with spirit.

Warmly,
Tzipporah Prottas