Friday, July 14, 2017

Rav Moshe Weinberger - Parshas Vayishlach-Chanukah 5777 - All Alone with Our Essential Name

As referenced yesterday, I will begin posting write-ups of drashos by Rav Moshe Weinberger by other adapters, periodically at first, and then more regularly, which will also be approved by Rav Weinberger. I work with these other adapters as well to ensure that these adaptations are largely consistent stylistically with my adaptations until now.

I therefore am happy to present this adaptation of Rav Weinberger's drasha from this most recent parshas Vayishlach-Chanukah 5777 by Dvora Margolis, a talmida of Rebbe. Enjoy!

See here for past shiurim at YUTorah.org's website by Rav Weinberger both as Mashpia at YU and from the past 20+ years. You can also click on one of the following links to subscribe to the shiurim: emailrss feedpodcast, or iTunes. Please note that these drashos will only be available online for one month. If you notice any mistakes, please let me know so I can correct it. If you are interested in a particular drasha that is no longer online, you can email me (right sidebar) and I'll send it to you IY"H, BL"N.

Rav Moshe Weinberger
Parshas Vayishlach-Chanukah 5777
All Alone with Our Essential Name
Adapted by Dvora Margolis

It is quoted in many sources including Reishis Chochmoh, Kitzur Hasheloh, Sefer Eliyahu Rabbah, as well as in the poskim, that when a person leaves this world after 120 years, he will be asked a series of questions, the most important of which is “What is your name?”  The seforim say that righteous people will remember their names, while evildoers will forget them.  If a person is unable to answer this question, angels of destruction will seize him and bring him to a world of chaos (tohu) where he will suffer intense disorientation. A person’s name defines his essence and the root of his soul, his purpose in this world and what he is expected to accomplish.

The Sheloh Hakadosh offers a segula to remember one’s name when asked this all-important question. He recommends that before stepping back three steps at the end of shmoneh esrei, a person should recite a passuk that corresponds to his name. Many siddurim contain lists of these verses in alphabetical order by name, so that the first and last letters of the passuk correspond with the first and last letters of the person’s name. The Sheloh is telling us that by delving into these verses in a deep and meaningful way, a person will come to understand the root of his identity and what he should be focusing on in his life. The Sheloh and others such as R’ Menachem Mendel Vitebsker zy’a (Parshas Vayigash) and the Meor Enayim (Parshas Vayakhel), explain that the question “What is your name?” is not a simple test of memory, but rather, an inquiry as to whether a person has accomplished and fulfilled his life’s purpose which is hinted at and embedded in his name.

The passuk says (Bereishis 32:25) “And Yaakov was left alone, and a man wrestled with him until the break of dawn.” (There is a popular song that contains these words. Fortunately, we still have music that enables us to at least know some psukim by heart!) Yaakov Avinu had forgotten some small jugs and gone back across the river alone to retrieve them. He was then confronted by “a man” whom we are told was the angel of Esav, an otherworldly power who fought with him until daybreak. This epic battle had tremendous repercussions regarding our future exile and redemption.

 The Gemara (Chullin 91a) describes how this battle caused a tremendous commotion in the world and that the particles of dust generated by it rose up to the heavenly throne. Bereishis Rabbah (77:1) states “Just as it says about Hashem ‘The Lord alone shall be exalted on that day’ (Yeshayahu 2:11), so too does it say about Yaakov ‘And Yaakov remained alone.’” The commentaries are extremely disturbed by this comparison. Hashem is unique in His Oneness. Even though we may refer to Yaakov as a great person, how dare we compare a human being to Hashem who is unknowable and alone in His Essence?

Rav Yeruchem Levovitz zt’l offers a beautiful explanation that is very relevant to a test many of us face in today’s turbulent times. Hashem, for whatever reason, decided to create the world and to surround himself with a multitude of holy angels, who often function as messengers to carry out His commands. But despite being surrounded by throngs of angels, it is obvious to any believing person that Hashem is still the One and Only. So too, Yaakov Avinu was an extremely busy person, surrounded by the two camps of his large family. He had many possessions and was deeply engaged in the task of “And you shall gain strength westward and eastward and northward and southward” (Bereishis 28:14). He had many appointments and people to see. Yet, despite all of this, the Torah tells us that he was utterly alone. Yaakov states “For with my staff I have crossed this Jordan” (ibid. 32:10). The word for staff in Hebrew (“מקל”) is a derivative of three words: “לך קוינו מעולם,” meaning, “Forever, in You (Hashem) I place my hope.” He was on one side of the river, and everyone else was on the other side. The Hebrew term for river is “נחל,” a derivative of “ לה׳ חיכתה נפשנו - Our  souls pine for G-d” and “ חנוכה נר להדליק – To light a Chanukah candle.”

Although Yaakov was surrounded by a multitude of family, friends, acquaintances, and students, at the end of the day he was still alone. His essence was unknown even to those closest to him. There was a “Holy of Holies,” an inner sanctum within himself that no one was allowed to enter.  The passuk says “Yaakov became very frightened and was distressed, so he divided the people who were with him…into two camps” (ibid. 32:8). What did Yaakov Avinu fear most? He wanted to make sure that although his strength, time and energy were dispersed and divided, he should never forget his name, his essence, his self.

This is one of the main tests we face in the year 5777. When our soul was created in Heaven, a part of it crossed over into this world.  It is so easy to forget our soul’s source and true identity. In today’s busy world, a person could be learning Torah and doing mitzvos and still forget his essence, his name.

When Hashem created man, he created him as an individual. He did not come into the world together with a family, a community, a town or a village. These things only form later. But the original existence of man which is woven into the structure of each and every one of us, is not a dual structure. We were not created with an iPhone, a computer, a chat group, or a network of acquaintances, friends, or even a wife. The Torah clearly emphasizes that man came into existence alone. After his initial creation, we see the division begin. This is similar to what the passuk states regarding Yaakov, “and now I have become two camps.” Marriage was the beginning of Adam’s division, the way Hashem wanted it to be.

Within each person there are two distinct forces. The first is the power of connection, the natural tendency and drive for a social being to live in a world among others. We desperately long for companionship, marriage, family, friends, and community. We need to develop connections and to network with others.

A second, deeper force exists in a person prior to the drive for connection, the need to be alone. The need to understand one’s essence and identity is accompanied by a fear that we may forget our individuality due to the distraction of others.

As children we are dominated by the need to be connected. We are totally dependent on friends and will ingratiate ourselves to others. A classic example of this might be: “I’ll be your best friend if you give me some of your potato chips!” As teenagers, we are trying to decide who our real friends are, and we yearn for the affirmation and approval of others. As we mature and marry, marriage represents a deep essential connection, in which our spouse becomes our closest friend, and the need for other friends diminishes in significance. But another level of maturity that Hashem desires from us is the ability to be alone. A person must first reach a level of “And Yaakov was left alone” where he comes to understand his true essence. Only then can he form a true connection with Hashem as is stated “And Hashem alone will be exalted on that day.”

Hashem does not want us to be alone by abandoning our family or friends. He wants us to achieve a healthy balance between being alone and connecting with others. There were a few exceptional tzaddikim who actually lived alone, but most did not. One notable exception was the Vilna Gaon (GRA), who spent all week alone and only was with other people on Shabbos.

In the world of 5777,  it is too easy to forget the wonderful world of self, of being alone. It is one of the greatest tests of our generation. The prophet says “Hashem was not found in the wind… Hashem was not found in an earthquake…Hashem was not found in fire” ( Melachim I 19:11-12).  Rather, Hashem is found in a “still small voice.”  I believe that this refers to the power of being alone, still and quiet. The kumzitz and the comradery and brotherhood and are holy and wonderful tools when it comes to serving Hashem, but they are not the end purpose. We were not meant to be stuck in chat rooms, even when using them for holy purposes!

The Midrash (Shmos Rabbah 20:29) says, “When Hashem gave the Torah, a bird did not chirp, fowl did not fly, bulls did not make sounds, Ofanim angels did not fly, Seraphim angels did not say ‘Holy, Holy’, the oceans stood still, no creation spoke, the world was utterly silent and a voice proclaimed ‘I am the Hashem your G-d.’”  The only way the Torah was originally received was in silence and solitude and this is the only way we are able to receive it today.

“And a man wrestled with him.” This battle between Yaakov and the angel of Esav is the life battle we all face of trying to maintain our selves, our essence, while living a life with others. There are tempting and even seductive forces trying to pull us away from being alone, causing us to forgot our names, our essence, and our entire life’s purpose.

Now we can understand why the angel of Esav asked Yaakov (Bereishis 32:28,29) “What is your name? And he said ‘Yaakov.’ And he said, ‘Your name shall no longer be called ‘Yaakov,’ but ‘Yisroel,’ because you have commanding power with [an angel of] G-d and with men, and you have prevailed.” The Gemara  distinguishes between our patriarchs Avraham and Yaakov. When Avraham’s name was changed from Avram, we are no longer allowed to refer to him by his former name. In contrast, even after the Yaakov’s name is changed to Yisroel he is still sometimes referred to as Yaakov. Why?

Perhaps we can explain this in the following manner. The name Yisroel refers to a powerful person who is in control in relation to others. This name represents the power of connection.  It is the name with which the world knows a person. However, the name Yaakov was his original name, his essential name, and represents the ability to be alone. The angel of Esav wants nothing more than for us to forget our essential name! He wants to push us away from living in our own thoughts, and towards constant merging with others. He wants us to be so busy with others that we neglect the vital work of self-reflection and the power of solitude. This is hinted to in the words, “Your name shall no longer be called Yaakov.” The angel of Esav wants us to forget that Adam was created alone, as an individual.

The passuk in Shir HaShirim (1:6) states: “They made me a keeper of the vineyards, my own vineyard I did not keep.” We often become so busy with everyone and everything around us that we neglect our own “vineyards.” It is essential for a person to set aside time for himself, especially during the long winter Friday nights. In general, Shabbos is a time connected to this idea of the power of self, and Shabbos is also specifically associated with Yaakov Avinu, as we say in Kiddush (based on Yeshayahu 58:14), “And I will feed you with the heritage of Yaakov your father.” The angel fighting with Yaakov is the battle we face all week in our interactions, texting, phones, and email. It is essential for us to have time for “And Yaakov remained alone,” especially on Shabbos.
Yaakov Avinu asks the angel “What is your name?” and the angel has no response. An angel does not have this power of being alone. We, the Jewish nation, have this power as alluded to in the events of Chanukah. We had to locate a single jug of oil, untainted by others. The Chashmonaim won the battle of “the few against the many.” On Chanukah, one must have times set aside for himself, to put himself on one side of the river, while everyone else is on the other side, as our forefather Yaakov did.

“Shall he make our sister like a harlot?” (Bereishis 34:31). Hashem sees us texting  and using other social media with great abandon, interacting improperly with whole world. This is the opposite of what the Chashmonaim fought for. They were fighting against intermarriage and assimilation. The Greeks were attempting to remove our uniqueness, our solitude as a nation who dwells alone. 
A story is told about the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneerson zy’a (1880-1950). He lived in Russia at the time of the Bolsheviks and the communists. At that time, it was illegal to teach any religion, and especially Judaism. Every time the communists made a decree against Judaism, the Rebbe would counter by opening more Jewish institutions, yeshivos, and mikva’os. The Rebbe was arrested and brought to a local jail. As they led him out to a wagon in chains to be brought to a big prison in Petersburg, the chassidim watched in horror and tears. They feared that they would never see him alive again. He looked up and seeing his chassidim he stood up and screamed “Yidden! These evil men are not the ones putting me in prison! They are not capable of putting any Jew in exile! Hashem sent us here and put our bodies into this exile but the soul of a Jew is never in exile. Build more yeshivos! Build more mikva’os!” This is the power of one individual, the power of being alone. A person can change the whole world for the better, but first he must know his true self.

Hashem called out to Yaakov as he is going into exile “And Hashem said to Yisroel in visions of the night, and he said, ‘Yaakov, Yaakov!’” (Bereishis 35:10). Hashem repeated his name twice to emphasize to all Jews in exile, never to forget our names, our essence. There is one part of a Jew that can never be violated by any person, just as the single jug of oil with the seal of the Kohein Gadol was left alone and unadulterated. This challenge is extremely difficult in our times because of the common desire to be in the company of others, and never alone.  But this is crucial, and if we don’t address this, Hashem will ask us, as He asked Adam “Where are you?” (Bereishis 3:9). What has become of the essential you?


May Hashem help us all to be Jews who remember our names, and may this be our last Chanukah in exile. 

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Thursday, July 13, 2017

Rav Moshe Weinberger - Parshas Mishpatim-Shekalim 5777 - Adar – The Art Of Joyous Thinking

Welcome back after a long hiatus! IY"H, I will begin posting write-ups of drashos by Rav Moshe Weinberger by other adapters, periodically at first (though another one is coming tomorrow morning!), and then more regularly, which will also be approved by Rav Weinberger. I work with these other adapters as well to ensure that these adaptations are largely consistent stylistically with my adaptations until now.

I therefore am happy to present this adaptation of Rav Weinberger's drasha from this most recent parshas Mishpatim 5777 by Dov Elias, a talmid of Rebbe and translator of Rav Menachem Azolai's Ohr HaEmunah, available HERE. Enjoy!

See here for past shiurim at YUTorah.org's website by Rav Weinberger both as Mashpia at YU and from the past 20+ years. You can also click on one of the following links to subscribe to the shiurim: emailrss feedpodcast, or iTunes. Please note that these drashos will only be available online for one month. If you notice any mistakes, please let me know so I can correct it. If you are interested in a particular drasha that is no longer online, you can email me (right sidebar) and I'll send it to you IY"H, BL"N.

Rav Moshe Weinberger
Parshas Mishpatim-Shekalim 5777
Adar – The Art Of Joyous Thinking
Adapted by Dov Elias

The Mishna (Megillah 1:1) states, “On the first of the month of Adar, a proclamation is made about the [giving of the] shekalim [the required half shekel contribution] and about kilayim [forbidden grafting of plants or breeding of animals].”  What is the connection between donations to the Temple and forbidden grafting or breeding? 

In addition, Rashi (on Shmos 30:13) says that because Moshe Rabbeinu had difficulty understanding the half shekel, “Hashem showed him a kind of fiery coin the weight of which was half a shekel and said to him, ‘Like this shall they give.’”  In two other places, Chazal offer a similar idea.  Rashi (on Shmos 25:40) tells us, “Moshe was puzzled about the workmanship of the Menorah until Hashem, showed him a Menorah of fire.”  Rashi (on Shmos 12:2) says, “Moshe was perplexed regarding the new moon — how much of it must be visible before it is proper to consecrate it as new moon.  He [Hashem] therefore pointed to it in the sky with His finger and said to him, ‘Behold, when it like this, consecrate it.’”  While we can understand how Moshe might have had difficulty with the concepts of the Menorah and the sanctification of the new moon, because they are complex concepts, what was difficult for Moshe understand about half of a coin?  It is just that – a half coin.

In Megillas Esther (8:5), Esther asks the king to return the letters that contained the “thoughts of Haman.”  The Gemara (Chullin 139b) asks where Haman is known from in the Torah and answers with the verse (Bereishis 3:11), “Is it of the tree,” referring to the Tree of Knowledge that Hashem had forbidden.  Haman is derived from the Tree of Knowledge of good and evil.  As such, Haman’s way of thinking defines the character of the world that we live in because it was the beginning of the world.  In chassidus, this world is called the world of doubt – and the tree of knowledge is called the “Tree of Doubt.”  Amalek has the same numerical value as the word “safek” – uncertainty, doubt and confusion.  Haman’s way of thinking is in play whenever the borders between good and evil, right and wrong, belief and heresy are blurred. 

When Amalek attacked the Jewish people, the pasuk uses the term “karcha,” to cool off, to chill.  When a person is the path to experience G-dliness, to connect to the Creator of the World – there is a coldness along the way.  A Jew begins to wonder - is Hashem among us or not?  How can I be sure?  How do I know?  It is a poison in our lives.

This happens in many marriages, unfortunately.  At first, it is so beautiful.  Then, something happens along the way and the wife begins to wonder, “Why did I marry this man?”  The question as to whether Hashem is among us is not limited to belief in G-d – it questions belief in a husband or a wife – it includes questioning belief in whether we are good parents or good friends.  It means skepticism and uncertainty.  It is Haman’s mindset, “Maybe this was wrong.  Maybe this was a mistake.”

The Beis Yosef (231) says that the rule of life is that a person must weigh (לשקול), on the scales of his mind, all of the details of his life.  When there is an opportunity to go somewhere or do something, one must weigh, measure and clarify in his mind – this moment, what he is about to do, what he is considering reading or the words that he is considering saying.  Will it bring delight to the One who created him?  Will it strengthen the G-dliness within him?  If it will, he should do it.  If it will not, he must push it away with both hands.

The Mishnah’s instruction to proclaim about the shekalim means that the purpose of our lives is to use our minds to distinguish and differentiate – i.e. to weigh and measure every thought, action and word and to ask ourselves if what we are about to do is something that gives pleasure to Hashem and to our Divine soul.  While anything forbidden by the Shulchan Aruch is clearly forbidden - many matters are not clear.  A person can develop rationalizations that would seem to support precisely what he wants to do.  Often, that desire comes from a place that is not right, not holy and not pure.  The scales of our minds have been skewed to think a certain way. 

Proclaiming about the shekalim means, as Rav Moshe Chaim Luzzato (the Ramchal) zt’l describes at the beginning of Mesilas Yesharim, “The foundation of chassidus and the root of the perfect service of Hashem is to clarify and honestly assess what a person’s obligation are in this world – why was he created, what is his purpose in life?”  On the first of Adar, they proclaim about the shekalim because Haman’s lottery indicated this was the best time of year to destroy us.  Haman’s mentality is the world of kilayim (grafting and interbreeding), not knowing the difference between Cursing Haman and Blessing Mordechai.  While it is true that, on Purim, it is considered an accomplishment not to know the difference - that is only for someone who knows the difference during the rest of his life.

Recently, there was a farcical trial in Eretz Yisroel.  The world could not seem to differentiate between a Palestinian terrorist and an Israeli soldier, a boy who was worried and frightened.  There is obvious confusion when a newspaper can print a headline stating, “An Israeli soldier is convicted for shooting an injured Palestinian” - as if the Palestinian was innocently taking his children to the park.  He was terrorist and he was a murderer.  The entire world is besieged by the sickness of kilayim.  Where there were once clear distinctions between good and evil, right and wrong, boys and girls.  There no longer is.  We are living in a time where there are marriages between two boys or two girls.  There is a blurring of boundaries that separate between the species of this world – between what is and what is not; what belongs and what does not.  Hashem gave each of us shekalim – the ability to weigh, on the scales of our minds.  Nevertheless, there is also kilayim.  A person has a choice in life.  When a person thinks like Haman, G-d forbid, it is called kilayim, confusion.  The purpose of his life, right and wrong, and good and bad is not clear to him. 

In this state of confusion, it is impossible to feel joy.  “With joy” (בשמחה) is same letters as “thought” (מחשבה).  When Adar arrives, we increase joy.  The Sfas Emes quotes the Chidushei Harim, who points out that Chazal do not say, “When Adar arrives, we increase joy - it says, “When Adar enters, we increase joy.”  It is not automatic, like some magic potion, as if before Adar, we were depressed, but now that Adar started, we are automatically happy.  Does it suddenly not bother a person that three of his children have strayed from the proper path?  It unexpectedly does not bother another that his 42-year-old daughter is not married?  Is a third person suddenly not troubled by the fact that his wife cannot stand him?  It does not bother a person that he has no money?  It does not bother him that he has not talked to his brother in 45 years?  Adar started so a person is happy and life is great?

“They proclaimed about the shekalim” means that we must weigh our lives – consider the purpose of life.  Of course, there are difficulties and challenges.  The Gemara (Taanis 29a) tells us that if a person has a court case with a gentile, he should try to push it to Adar because Adar has a strong mazal.  The Sfas Emes explains that this refers to a person’s debate with the gentile in his own head, that part of us that comes from the Tree of Doubt and takes away all of the joy of life, the part of us that thinks: “I do not believe that my wife loves me,” “I do not believe that that my kids are good, “I do not believe that Hashem is thinking about me.”  The Beis Yisroel explains that it means that gentile inside of us that tortures us and robs us of our joy because we are not living with clarity regarding our mission in life.  We cannot see the boundaries between good and evil, right and wrong.  Consequently, we cannot feel the joy that we should be feeling. 

The Ropshitzer Rebbe, in his sefer, Zera Kodesh, in Parshas Terumah, asks why all of the measurements given for the Ark are half measures (e.g. “two and a half cubits its length”).  The measurements of all of the other vessels in the Mishkan do not contain halves.  Similarly, why do we donate a half shekel?  Why broken measurements and halves?  He explains that a person’s purpose in the world is to break everything open – to analyze, to examine, to search within himself whether something is right or wrong.  Is Hashem happy with that which a person is about to look at?  One does not always have to look everything up in Shulchan Aruch.  He has a Jewish heart.  If one analyzes and dissects, it becomes very clear that something does not necessarily cause sanctification of Hashem’s name.

To measure, a Jew must examine every moment of his life (every thought, utterance and action) and ask, “Is it ‘Cursed is Haman’ or ‘Blessed is Mordechai?’”  We rationalize by distorting disputes between our holy Rabbis to look for some basis or some opinion that supports what we want to do.  We can play such games that come from the Tree of Doubt, the thoughts of Haman, where life is blurred and unclear.  When a person lives that life, there is no joy.  Everything is marred and stained by uncertainty, doubt, and confusion.

So many aspects of our lives are unclear.  When should we be strict with our children and when should we allow them more freedom?  It is not always clear which choice is correct.
Haman thought Adar would be a good time to defeat the Jews.  The Amalek within our own minds causes the confusion that is the mindset of Haman, the Tree of Doubt.  Therefore, when Adar begins, we proclaim about the shekalim – we weigh things carefully and warn Jews not to become mixed up or lost in the world of chaos.

Chazal (III Zohar 31a) describe the Torah’s prohibition against breeding an ox with a donkey as referring to mixing Eisav, the ox, with Yishmael, the donkey.  The crossbreeding of these two produces the dog, Amalek.  That is our final exile.  The Maharal, based on Midrashim, foretold of a strange grafting of east and west in which Yishmael will invade the western world.  The nations are symbolized by the United Nations, where, over the years, we have seen this bizarre mixture of the coldness of the west (i.e. Eisav, the ox) and the filth and immorality of the east (i.e. Yishmael, the donkey).  The Maharal concluded that the kilayim of East and West, at the end of time, will rise up against Yerushalayim.  These are our times. 
How can a fair-minded, intelligent non-Jew not clearly see the difference between a terrorist and a Jew, a soldier?  How can they discuss “occupied territories?”  How can they even consider the possibility that Yerushalayim may not belong to the Jews?  How can the western world be so reckless as to allow a single Yishmaeli into their countries?  Do they not see the danger?  The other Arabs countries refuse to let them in.  Yet, the west welcomes them.  The newspapers refer to Jews as Nazis and to Palestinians as Jews.  How can there be such confusion?

The Torah, the Zohar and Chazal have addressed this a long time ago.  There was a wedding between Yishmael and EisavEisav married Machlas, Yishmael’s daughter (Bereishis 28:9).  That crossbreeding has propelled the world into such confusion – what is a boy or a girl, what is good or evil, right or wrong.  All a Jew has is the Ark and the Torah, and they instruct us to clarify our obligation in the world.

Moshe Rabbeinu is the intelligence and understanding of a Jew.  When Moshe Rabbeinu asked what the half shekel was, Moshe was very concerned as to how a Jew would be able to differentiate between “Cursed is Haman” and “Blessed is Mordechai.”  How will a Jew have the strength to weigh and clarify?  The world is crazy.  How would they find clarity?

Hashem showed Moshe a fiery coin taken from under the Throne of Glory.  The Sfas Emes explains: every Jew is a half shekel, half of a Jew in this world with a higher half under the Throne of Glory.  The fiery coin under G-d’s Throne represents the essence of who we are; a Jew has a G-dly soul.  The purpose of our lives is to compare and connect to our upper portion.  We have to take the half of who we are in this world and compare it to the half of who we are in the world above.  We must join the two halves – the half in this world that we see with our eyes and the upper half, who we really are, the fiery coin that Hashem keeps under His Throne. 

That is what it means to overcome kilayim and why Megillas Esther speaks of “up to half of the kingdom.”  The King of All Kings tells Esther, who represents every Jew going through a difficult time, “I gave you half the kingdom – I gave you half of Myself.  I cannot give you the rest because the second half is up to you to draw down yourself.” 

How can we keep our heads clear in 2017, even with all of the insanity of the world, the time of Amalek, the kilayim, the dog?  The answer is that there is something much deeper inside of us.  If we daven for that, especially in the month of Adar, we can make good decisions.  When we live a life that is meaningful and purposeful – when we are clear about the truth – then, when Adar comes, when that clarity enters a person, there is more joy.  Serving Hashem with joy does not just happen; it requires a lot of toil, thought, and analysis– a life that is filled with shekalim

Maybe that is what is meant when Chazal say that after the story of Purim, they accepted above what was accepted below.  A Jew can accept below and connect to the half above.  The two halves meet – he feels complete.


Hashem should help each of us, in this time of such confusion, to achieve real joy and clarity by thinking in a Jewish way.  It is hard work, but if we put in the work and we let Adar into us, we are guaranteed to feel tremendous joy and experience the redemption of Purim, Pesach and iy”h Moshiach.

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