Rav Moshe Weinberger Shalosh Seudos Drasha Parashas Tazriah-Metzora 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Tazriah-Metzora. This version reflects his review of the write-up. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Tazriah-Metzora 5752

The Kedushas Levy: Giving Nachas to Hashem

(Original text of the Kedushas Levy (Parashas Tazriah) is in regular font. Rav Weinberger’s comments are in italics)

Let us explain the passuk "אשה כי תזריע" (When a woman shall conceive). It's written in the Holy Zohar (Chelek 3 42b) regarding this passuk  "it should have stated "כי תהר" (conceived). Rabbi Yossi explained that from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy" .

Obviously this is referring to something in Pnimius. We know that there plenty of ladies and even many men that are davening to have a girl! 

I heard from my master our teacher Reb Dov Ber (the Mezritcher Maggid) זי״ע regarding the statement of Chazal (Zohar Chelek 3 7b) "Yisroel gives Parnassah to their Father in Heaven". As it's written in Mishley (10:1) "בן חכם ישמח אב" (a smart son makes his father happy). This means that our performance of Mitzvos and Good Deeds brings pleasure to the Creator B"H. Through this Yisroel gives "Parnassah" to their Father in Heaven, as pleasure is a form of "Parnassah".

Parnasah is more then just money. It refers to a form of support and nourishment. 

But according to this, how are Jews worthy of performing Mitzvos and Good Deeds in order to give pleasure to the Creator B"H? Doesn't He have thousands of angels saying "Kadosh, Kadosh, Kadosh" (Holy) in awe and in fear? What are we that we should even be considered? Let's explain this through a parable. The aristocrats among the nations have a certain bird that they train to speak like a person, and the listener is amazed and tells his friends to come and hear such a novel thing. The meaning of this should be clear, and you should open your eyes and see the greatness of Mitzvos and Good Deeds. That all the Avodah of the Malachim above is but a shade when compared to that of men.

The fact that an angel can praise G'd is not a חידוש (novel). An angel is swimming in Elokus (Godliness). The greatest חידוש is that a being of flesh and blood living in the miserable, dark, physical world can serve Hashem and sing his praises. This is truly wondrous.

According to this we can explain the Mishna in Pirke Avos (2:1) "Rebbi said: Which is the proper path that a man should choose for himself? Whatever glorifies it's maker, and gives him glory through men". Rebbi is coming to teach us the correct way to serve Hashem. To hold on to the Middah of Tiferes (glory, splendor) and to elevate it. The essence of the intention of ones service should only be to glorify Hashem Yisborach. He is glorified through the Avodah of His children. We, so to speak, bring him praise and Nachas.  Even though  "dressed" in the thick physical body, we still exert ourselves to overcome our physical temptation and to cover ourselves with spirituality and the holiness of our Creator. Thus He is glorified with us, so to speak. This is the meaning of "Whatever glorifies its maker", that Hashem our maker is glorified through us. Rebbi revealed to us what this glory comes from saying "and gives Him glory through men". Through this the Creator b"h "receives" tremendous pleasure, and it can be said He is in the aspect of a "receiver".

Normally the father is the one giving to his children. In Pnimius HaTorah the concept of Zachar (male) refers to the role of "giver", while Nekevah (female) refers to the role of "receiver".  In this sense the father is in the "male" role, while the children are in the "female" role. But there are times when these roles can be reversed, as when the children "give" Nachas (satisfaction) to the father. In the same way, normally Hashem is THE giver, and we receive from him. But it's also possible for the Jewish People to "give" to Hashem, so to speak.

As I heard from my Master and teacher Reb Dov Ber of Mezritch זי״ע regarding the passuk (Tehillim 118:23) "מאת ה׳ היתה ׳זאת׳ היא נפלאת בעינינו" ("this" is from Hashem, it's a wonder in our eyes). The word "זאת" (this) refers to the feminine aspect, as is known (Zohar Chelek 2 37b). We stated above that since the essence of the Avodah should be the pleasure that the Creator b"h receives form it, we can say that Hashem can be considered to be in a "receiving" role, so to speak. This is the meaning of "מאת ה׳ היתה ׳זאת׳" ("this" is from Hashem), that He is in the "female" aspect, that of "זאת" (this). And this is truly "a wonder in our eyes".

This is the meaning of the Zohar when is says that "from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy". The "woman" refers to Kneses Yisroel. The "pregnancy" refers to the time a person starts his Avodah of the Creator. "The time of birth" is when a person completes a Mitzvah. "It's constantly in her lips that it should be a boy" means that the Avodah should be in the aspect of "masculine". Only then it brings forth Divine Flow to all the worlds. May we merit to serve Hashem Yisborach in such a way, Amen.

At this time, at the end of days, any Jew that can "squeeze in" a little Avodas Hashem, and all the more so if he does so with Kavanah (the right intention) it's an amazing thing that gives Hashem tremendous Nachas.

Chazal refers to the Galus as "pregnancy without a Leida (birth)". The Ribono shel Olam should help us that we should be zoche to see the Leida soon with the Geulah HaSheleima VeHaamitis בב״א.

Shlom Carlebach - Berditchever Niggun

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Kedushas Levi on Pikudei & Stories- Audio Shiurim

Rabbi Tal Zwecker has been mezakeh us with his weekly Kedushas Levi shiurim from his Shul in Ramat Beit Shemesh!

Kedushas Levi on Parshas Vayakhel-Pikudei
Kedushas Levi Stories Part 9

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Kol Brisk on Parshas Vayakhel-Pikudei

לעלוי נשמת הגאון הר"ר אהרן בן הר"ר משה הלוי סאלאווייציק זצ"ל

Parashas Vayak'hel-Pikudei

This week's Parasha closes Sefer Sh'mos, Sefer Hageulah, the Book of Redemption. Am Yisrael were redeemed physically from the bondage in Egypt, received the Torah and built the Mishkan, the dwelling place for the Shechinah.

In Parashas Pikudei, we find the conclusion of the process. Moshe Rabbeinu accounts for all the materials donated. Hashem commands Moshe to put everything in its place; this directive is carried out. Finally comes the greatest moment, the culmination of the entire redemption process, found in the last psukkim of the Sefer:

"Va'ychas he'anan es Ohel Mo'ed uchevod Hashem maleh es haMishkan."
And the cloud covered the Ohel Mo'ed, and the Glory of Hashem filled the Mishkan.

The Shechinah now dwelled in the midst of Klal Yisrael.

* * *

Let us examine an important point::

Why were all the materials of the Mishkan counted and weighed? Is there not a rule taught by our sages, "ain habrachah shorah b'davar hasafur vehashakul", blessing does not rest on an object that is counted and weighed??

R' Levi Yitzchak miBarditchev explains the reason why bracha does not rest on counted objects. Counting can chas veshalom bring ayin ra'ah upon the object. Instinctively, when a person gazes upon an person or object, he sizes it up, passes some sort of judgement, negative or positive, or gives it some type of label. Let us call this a relative or comparative value. Any judgment and comparison immediately arouses Heavenly comparison and judgement. Thus, ayin harah. The archetype of the ba'al ayin ra'ah is Bil'am harasha. Bil'am, consumed with jealousy, would bring calamity with his gaze.

By the Mishkan, however, it was Moshe Rabbeinu who did the counting and weighing. Moshe Rabbainu's gaze was very different. When he looked upon anyone or anything or any situation, he would see the G-dliness in that very object. By doing this, he would connect it to its Source and thus bring blessing and abundance upon it.
"Aileh pikudei hamishkan asher pukad AL PI MOSHE"
These are the accounts of the mishkan that were counted by MOSHE'. The reason why there was bracha and Shechina dwelling on what was counted was because it was counted BY MOSHE.
We go about our lives constantly judging and sizing up and counting. Chazal caution us against this instinctive tendency. Our vision and understanding is ultimately limited. When there is misjudgement, there is a danger of negative consequences, which chazal term "Ayin Harah". HaRav Aharon Soloveichik zt"l explains "ayin Harah" in contemporary terminology as "boring a whole in the psyche". When a judgement or relative value is passed concerning a person, this enters the person's subconscious. This negativity latches onto and affects the person's self-image and corrodes his self-confidence. It significantly limits his ability to function.

Rather, the Torah guides us to only judge or count "al pi Moshe". There is an aspect of Moshe Rabbainu in every single Jew (sefer HaTanya). This is the quality of Daas, knowledge-connection. Through this quality, we are able to see through the outer covering of a subject or situation upon which we gaze. It enables us to view the root of the subsistence of the subject. Rather than only attribute a superficial and relative value to the scene, we see that HaKadosh Baruch Hu is its Root and Source. This realization, this awareness, this reaching out to the Absolute value contained in everyone and everything IS WHAT BRINGS BRACHA.

You might say that this sounds like positive reinforcement. It is just that, and much more. When applied for example in chinuch- education, it means broadcasting an unspoken message of tolerance and acceptance of the person. It means communicating respect for the person and belief in their capabilities. It is the silent declaration of a person's absolute value. He possesses a Neshama Elokis. His G-dly soul was sent into this world with its own specialized job. He is equipped with a specialized and unique situation. This is a package deal. It includes personality, talents, tendencies, strengths and weaknesses. It also encompasses family situation and position in the community, all custom-tailored for this unique tafkid. Perhaps it can be said, that when a person senses authentic recognition of his absolute value, this is a fantastic reservoir for motivation.

Practically speaking, this is implemented by not comparing people with one another. Never insult or denigrate people for their weaknesses or mistakes. Never criticize out of anger or impatience or intolerance, but only with love and respect.

Also, let us be open and not stingy with our compliments! Let us give credit where credit is due. It makes people so happy when we take notice and take out the extra moment to express our sincere appreciation and acknowledgement. The stingy and self-absorbed jealous one is Bil'am harasha. Wholly immersed in himself, Bil’am compares everything that comes his way to his own situation and how he can take it and use it for his own glory.

Remember, the more we toil to view and to judge with Da'as, al pi Moshe, be'ayin tovah, the more opportunity we allow for bracha, for Shechinah.

Our relationships blossom and deepen,

and the Divine Presence resides in our midst.

Chazak chazak venischazaik,

A gutten Erev Shabbos
from Yerushalayim Ir HaKodesh

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The Story of How the Kedushas Levi Became Rav of Berditchev- Pre Pesach

(By Rabbi Tal Zwecker, as heard today from my Rebbe, the Clevelander Rebbe Shlit"a of Ra'anana, Israel)

When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was
approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim
owes him a thousand coins and Chaim denies the loan. The Rav heard both
sides of the argument and ruled that Chaim must in fact pay Baruch, which he
promptly did and the litigants left.

The next day Chaim approached the Rav Levi Yitzchak with a question. "Rebbe I
accept your judgment and your decision. However although I understand that
the judgement is based on the Torah, how could a true judgement
based on Torah be untrue? Because Rebbe, I know that I truly am innocent! I do
not owe Baruch any money at all!" "That is a good question" answered Rav Levi
Yitzchak. "Give me please three days to give you an answer."

The Holy Berditchiver fasted and prayed that they should answer him from
heaven. Whereupon it was then revealed to him that in fact Chaim's grandfather
had once borrowed the exact sum from baruch's grandfather and failed to pay
back the loan!

When three days had passed and Chaim re-entered the Rebbe's study, the
Berditchever explained to him how the debt had occured. In the heavenly
court it was ruled that you must pay off your grandfather's debt and return
the money owed to the grandson of your grandfather's lender. The sign that
what I am telling you is in fact true is that if you go home and look at
your volume of Shulchan Aruch which you inherited from your grandfather, in
such and such a place you will find the missing note that proves the loan.
Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there
was the document.

Afterwards the Rebbe called in the leaders of the community and announced to
them that he wished to relinquish his newly acquired post as Rabbi of
Berditchev. The Rebbe explained that a town in which the cases brought
before him, required him to fast for three days in order to get heavenly aid
in order to decide matters of law was too much for him to handle. The
leaders of Berditchev answered that while they understood, it was unfair to
leave them just like that on the spot without a replacement. Perhaps the Rav
would kindly wait until they found a suitable replacement? The rebbe agreed.

Meanwhile Pesach came, and the custom was that after the prayers in shul the
poor guests who had lodgings or meals were divided up among the men of
means in the community. One such householder who had a guest assigned to
him, hurried home and forget about his guest. When he arrived, his wife
begain to ask him where their guest for the seder was? The householder
quickly realized his mistake and hurried back only to find the shul cold,
dark and empty. Upset but without any other choice he returned home and
explained to his sad wife that they were to conduct the seder that year
without any guests.

The next morning after services he spotted his would be guest and the
householder approached the poor man. "Where were you last night, I came to
the shul looking for you?" he asked. "Why when I saw myself alone and
without knowing anyone I didn't know what to do." "So why didn't you stay,"
the householder asked. "Well," continued the poor man "as I said I didn't know
anyone but its Pesach and I needed a place to stay and eat, I didn't want to
stay here by myself in shul so I left and found a place with another
householder," he answered pointing at a different person.

The first householder approached his fellow and began berating him for
stealing his Pesach seder guest. "You left him and didnt take him, so I took
him fair and square," was the second man's retort. Soon their discussion had
blown into a full fledged argument. After YomTov they took their argument to
the Rav. The Berditchever heard both sides and ruled that the "thief" who
stole the guest from his fellow householder had to repay him a sum of money
for his loss.

Afterwards the the Rebbe called in the leaders of the community and
announced to them that he wished to stay on as the Rav of the community.
"Any community whose householder fight like that over the precious mitzvah
of Hachnasa Orchim and Guests is a place where I wish to serve as the Rabbi."

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Kedushas Levi on Ki Sisi & Shabbos Stories - Audio Shiur

Rabbi Tal Zwecker has been mezakeh us with a shiur on the Kedushas Levi, Parshas Ki Sisa, Machtzis Hashekel and Shabbos stories. Unfortunately, I didn't get this shiur close enough to Shabbos to post it before Shabbos. Have a good week!

CLICK HERE to listen to the (43 mb mp3) shiur by either left clicking to listen now or right clicking and selecting "Save Target As" to download.

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Kedushas Levi on Parshas Tetzaveh & on Purim Part II - Audio Shiur

R. Tal Zwecker has shared a Torah of the Kedushas Levi on Parshas Tetzaveh.

CLICK HERE to listen to the Kedushas Levi on Tetzaveh shiur by either left clicking to listen right away or right clicking and selecting "Save Target As" to download the shiur!

Or CLICK HERE to get the Kedushas Levi on Purim Part 2 shiur.

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Kedushas Levi on the Parsha & Stories - Rabbi Tal Zwecker

Rabbi Tal Zwecker has been kind enough to share with us his most recent shiurim from his Shul in Ramat Beit Shemesh. He has two shiurim with stories about the Kedushas Levi (one of which was supposed to be posted last week) and one shiur on a teaching from the Kedushas Levi on Parshas BeShalach.

Kedushas Levi Stories Part 7
Kedushas Levi Stories Part 8

Kedushas Levi on Parshas Beshalach

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Shiurim on Kedushas Levi - R' Tal Zwecker

Rabbi Tal Zwecker has been kind enough to share two of his recent shiurim from his Shul in Ramat Beit Shemesh on the Kedushas Levi. Listen to your heart's content!

KedushasLevi_Stories7.mp3
KedushasLevi_VaYechi.mp3

-Dixie Yid

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Kedushas Levi on Parshas Va'eira - Rabbi Zwecker - Audio Shiur

Here are two parts of a shiur that Rabbi Tal Zwecker gave in his Shul in Ramat Beit Shemesh on the Kedushas Levi for Parshas Va'eira. Second, R' Zwecker gives a shiur in his "Introduction to Chassidus" series, Part 3. Enjoy!

KedushasLevi_VaEra Part 1
KedushasLevi_VaEra Part 2

Introduction to Chassidus from Sifsei Chein Part 3

-Dixie Yid

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Kedushas Levi and Intro to Chassidus - Audio Shiurim

Here are this past week's shiurim by Rabbi Tal Zwecker from his Ramat Beit Shemesh Shul. Enjoy!

Kedushas Levi VaYigash: Download/Listen

Hakdama to Chassidus - SifseiChen: Download/Listen

Kedushas Levi Stories Part 6: Download/Listen

-Dixie Yid

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Should We Teach People That The Torah is the Best Worldly Tool?

When I was first becoming observant, one book that had a great effect on my thinking was Tradition in a Rootless World: Women Turn to Orthodox Judaism. It was written by a non-frum sociologist who immersed herself in two different communities of Baalei Teshuva to learn why they chose to become observant and in what ways they differed. She spent a few weeks studying at a Beis Chana Chabad Seminary for Baalos Teshuva and several weeks with the Lincoln Square Synagogue, a center for many modern orthodox Baalei Teshuva in Manhattan.

One of the major impressions that I had from this book, which, to me, reflected negatively on the modern orthodox approach to teaching Baalei Teshuva at Lincoln Square, was that their whole approach was completely this-world centered. They taught how Judaism and observance leads to a better life in this world. They showed people how being observant was healthier physically, emotionally and socially. They showed people how, if they became more observant, they could have better lives in this world. This was their main approach to outreach.

In contrast, the approach at the Chabad seminary was to encourage the women to grow in their committment to Yiddishkeit by focusing mostly on the spiritual side of it. They showed the people there how they could transcend this world and connect to G-d through keeping the Torah.

My impression was that the more "right wing" approach was to take a more direct route and actually focus on the real deal, which is that religion is supposed to bring a person closer to G-d, not merely a more "effective" life in this finite world.

However, I saw a very interesting Kedushas Levi in Parshas Vayishlach (5th piece) which speaks about this basic concept. He talks about two different stages in a person's development. He says that when one is first beginning to get closer to G-d, the yetzer hara is very strong. The person is still so steeped in "this-world", that they have no language or frame of reference for really focusing on the transcendent, which just doesn't move the person at that stage because he just doesn't speak that language yet. In order to grow in observance at that stage, a person can only fight their yetzer hara by focusing on all of the good things of this world that a person gets by keeping the Torah. In such a way, the yetzer hara is pacified and lays off a bit, and the person can grow.

But in "stage 2," when a person is already davuk, cleaving to Hashem, then he should no longer focus on the good things of this world that the Torah will bring him. Rather, he should only focus on giving nachas ruach, pleasure to Hashem as his only motivation. At this stage, the nefesh haEloki, the G-dly soul, is so revealed that one does not need the crutch of focusing on the worldly benefits of Torah anymore to subjugate the yetzer hara. The lure of greater deveikus with Hashem and the ability to give Him nachas ruach through one's avodah is incentive enough.

After seeing this piece in Kedushas Levi, I realized that both approaches, the Lincoln Square approach and the Chabad approach from that book are both necessary for different people, and for the same people in different stages of their development. I don't actually know whether the teachers at Lincoln Squqre are actually aware of "Stage 2" or not. I don't know if they intended to help influence the members of their community to the more spiritual, G-d oriented, transcendent side of Yiddishkeit when they were ready or not. But the Kedushas Levi is teaching that this method should not be shunned. It is something necessary for each of us in the beginning stages of our avodah (which can often take a lifetime) and should be used without embarrassment because for those of us coming from a secular culture, the worldy benefits are the only ones which will speak to us until we learn how much more is out there.

I don't think that only one or the other approaches are right. We have to know ourselves to discern which strategy to pursue when fighting our own yetzer haras and which is the right approach when teaching others. We have to know which language we and others understand and which we don't. IY"H, we should all be zoche to take the right approach in our own inner work and when trying to be mashpiah in a positive and productive way on others.

-Dixie Yid

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Shiurim on Chassidus for Parshas Vayishlach - Rabbi Tal Zwecker

Rabbi Tal Zwecker has shared some shiurim he gave in his Shul this week. Good to listen to before (or after) Shabbos!

Stories of the Kedushas Levi (Rav Levi Yitzchak of Berditchev: Download/Listen
Toras_HaChassidus: The Rebbe Rayatz of Lubavitch: Download/Listen
Kedushas Levi on Parshas VaYishlach: Download/Listen

-Dixie Yid

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Why Study Chassidus - Part 5 - Rabbi Tal Zwecker

Rabbi Tal Zwecker gave Part 5 in his series of shiurim entitled, "Why Study Chassidus." CLICK HERE to listen!

-Dixie Yid

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Stories of the Kedushas Levi, R' Levi Yitzchak of Berditchev - Audio Shiur

Rabbi Tal Zwecker is sharing a shiur he recently gave at his Shul in Ramat Beit Shemesh, of stories of R' Levi Yitzchak of Berditchev, the Kedushas Levi. CLICK HERE to listen!

-Dixie Yid

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Arguing with the yetzer Hara - A Simchas Torah story from R' Levi Yitzchak

I mentioned that four days ago, Sunday October 7th, was R’ Levi Yitzchak from Bardichev’s yartzeit. I saw a great ma’aseh from Simchas Torah about R’ Levi Yitzchak in the sefer Sippurei Chassidim by Rav Shlomo Yosef Zevin.

In R’ Levi Yitzchok’s first year of marriage, he was not yet known as a great Tzadik and he was still being supported by his father in law, who was an important member of the community. On Simchas Torah, the Shul honored him with saying “Ata Horeisa.” He approached the bina and picked up the Talis. He remained there for a moment and then he put down the Talis. A few moments later, he picked it up again. And again, a few moments after that, he put it down again. This repeated several times until he yelled out “if you’re such a chossid and such a lamdan, then you do it!”, and then he returned to his place in the Shul, without leading the “Ata Horeisa.”

Everyone in the Shul thought this looked very strange and they thought that R’ Levi Yitzchak was either some kind of false Tzadik or meshugenah. His father in law was humiliated, given his position in the community but he felt it was wrong to ask his son in law for an explanation during the Hakafos. But as soon as they were over, he could no longer contain his curiosity. He approached R’ Levi Yitzchak and asked for an explanation for his strange behavior. And he answered with the following words:

“I’ll tell you the truth. When I picked up the Talis to say the “Ata Horeisa,” my Yetzer Hara said to me that he wanted come up with me and say the Ata Horeisa along with me. I adamantly refused him, and I asked him, “Who are you that you should go up and lead the Ata Horeisa?!” My yetzer hara then answered me, “Who am I?! Who are you!” So I answered him that at least I’m a lamadan, as I have learned much Torah. He answered me that he too was a Lamdan. I responded, “What do you mean? I have learned Shas and Poskim and know much Torah. He answered me that he had been right there with me learning, and he had learned all the same things I had learned. I then said, “But I am also a Chassid! I learned the derech haChassidus from great Tzaddikim.” He answered me that he was also a Chassid and that he had also learned the derech haChassidus from those same Tzadikim right along there with me. In frustration, and realizing that I would not be able to go up and lead the Ata Horeisa withouyt the yetzer hara leading it along with me, I threw down the Talis and yelled back at the yetzer hara, “If you’re such a chassid and such a lamdan, then let’s see you lead the Ata Horeisa by yourself!”

His father in law and the congregation were passified by that answer. I love this story for so many reasons. One is what it says about our learning in chassidus and derech avoda during the whole year and to be aware of the yetzer hara’s place in that, which may be legitimate. The other interesting thing is how in touch R’ Levi Yitzchok was with trying to drive out any yetzer hara or ga’avah in his leading of a part of the tefillah. To me, it’s just such a great ma’aseh. Anyone else have ideas on what we can learn from this ma’aseh?

-Dixie Yid

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Post-Yamaim N'eoraim Tefillah for Kedushas Levi's yartzeit - My birthday!

Today is the Yartzeit of Rav Levi Yitzchak of Berditchev. It is also the yartzeit of the Chasam Sofer. And it is also Dixie Yid's birthday. On the 25th of Tishrei, I am now #%^@#-;^%">#%^% years old!

In honor of the yartzeit of the Kedushas Levi, I wanted to paraphrase a quick tefillah from the Berdichever that is nogeia to these days, which I heard from my rebbe.

"Ribbono Shel Olam, you used just 4 words in your Torah, "Yom Teruah Yihiyeh Lachem," "a day of blowing it shall be for you." In order to fulfill every possible meaning that those words have, every single congregation blows the shofar 100 times on each Rosh Hashana. And there are two days of Rosh Hashana so every congregation blows 200 Kolos on the shofar to fulfill those four words. Not only that, they blow them every year in every congregation in the world for thousands of years. So we Jewish people have blown the shofar millions upon millions of times to fulfill those four words in your Torah!"

And what do we say? All we ask is, apart from all of the other ways we daven for Moshiach, "Tekah b'shfar gadol l'cheirusainu!" "Blow the great shofar of our freedom!" We're only asking for *one* blowing of the shofar! And every Jew asks this 3 times every day. So among the whole Jewish people, over all the generations, we have asked for this one blowing of the Shofer millions upon millions of times. Hashem, you asked one time and we blew the shofer millions of times. And we are asking millions of times for just one blowing of the shofer, the blowing of the Shofar announcing that Moshiach is here. Please Hashem, when will you answer us!"

-Dixie Yid

(Picture courtesy of Jewishart.org)

Why do Chazal call Shavuos, "Atzeres?"

Rav Levi Yitzchak from Berditchev taught the following Torah in Kedushas Levi on Shavuos:

He said that when he was in Lithuania, he was asked why Shavuos is called "Atzeres," by Chazal in the mishna in Bikurim 1:10, when it is not called that in the Torah. He gives three explanations. I will quote two of them.

One: He says that most Yomim Tovim have two aspects; the unique mitzvos of that day (Sukkah, Matza, Teshuva, Shofar) and the fact of the Atzira MiMelacha (the stopping from doing melacha). Since Shavuos lacks a special mitzvas aseh, it lacks one of those two aspects. All that's left is the "atzira mimelacha," the abstention from doing melacha. Therefore, chazal call Shavuos "Atzeres," as a reference to this aspect that Shavuos only has one of the two aspects that the other Yomim Tovim have, the "atzira" or stopping from doing melacha.

Two: There is an idea that the Kedushas Levi brings down from the Ramban that when there is an awakening from Above, a spiritual energy or hashpo'oh, it must be given a kli, a vessel, of this world to dwell in, otherwise, it's impact will be lost. This can be understood on a simple level. For instance (my own example), when a person hears a great shiur, learns a great insight in a sefer, or perhaps experiences a stirring niggun at a Melaveh Malka, he is awakened from above, inspired. If that inspiration and awakening is not channeled into some physical vessel of this world, that energy will dissipate and, for the most part, be lost. The person must do a mitzva, daven for that thing, make a kabalah to take on some small new thing, as a way of giving that hashpo'oh/inspiration, some vessel/body to dwell in, in this world. The Berditchever says that this is what the Jewish people did on Har Sinai, when they were receiving the Torah through Moshe Rebbeinu. They needed a physical mitzvah in which to enclothe the tremendous spiritual experience they were having. Therefore, they used the mitva of "hagbalah," of stopping themselves from ascending Har Sinai, as the mitzva to fulfill that purpose. That mitzva of "atzira," stopping themselves from ascending the mountain when they so wanted to approach Hashem, was the vessel to hold the holiness they were receiving during Kabalas Hatorah. It is because of that aspect of Kabalas Hatorah that Shavuos is called "Atzeres," to refer to the "atzira," or withholding themselves from ascending Har Sinai that the Jewish people used to enclothe their inspiration during Kabalas Hatorah.

May we all merit to be mekabel the Torah tonight with simcha, and may we merit that our inspiration from this Shavuos should remain with us and have staying power well beyond these two days of Yom Tov.

-Dixie Yid

(Picture courtesy of The Temple Institute)

The Torah calls it "Chag Hamatzos" but we say "Pesach"

Reb Levi Yitzchak ben Sorah Sasha from Barditchev asks the following question in his Sefer Kedushas Levi, chelek beis, in the Sefer Hazechiros section on Zechiras Yitzias Mitzrayim.

He asks why it is that the Torah always calls Pesach, "Chag Hamatzos," but the Chachamim and we today always call it "Pesach?" This is in contradistinction to the other two Regalim. Shavuos is called by that name in the Torah (Devarim 16:16). Sukkos is called by that name in the Torah as well. But Pesach is different. Why?

He says that the love that exists between the Jewish people and Hashem is so great that we are constantly saying each others' praises. For instance, in our Teffilin, it says "Shema Yisrael, Hashem Elokeinu, Hashem Echad," so we're praising and declaring the oneness of Hashem. But in the Master of the World's Teffilin (kevayachol) it quotes the pasuk, "Mi k'amcha Yisroel, goy echad ba'aretz!" (Devarim 6:4) (Brachos 6a) So His enjoyment and glory is in singing the praises of His special people.

With this principal, Reb Levi Yitzchak answers the question he asked above. Hashem wrote the Torah, so in it, he refers to Pesach as "Chag Hamatzos," because the matzos are a reminder of the great love and trust that the Jewish people have for Hashem. The Jewish people were in such a rush to fulfill Hashem's command to leave Mitzrayim, even though they had virtually no provisions for the journey, they left right away without giving their bread time to rise. This is refered to in the pasuk in Yirmiyahu (2:2) "Zacharti lach chesed ne'uraich, lechtaich acharai bamidbar, b'eretz lo zarua." So Hashem continues to call Pesach "Chag Hamatzos," to continually tell over these praises of the Jewish people.

But we and Chazal refer to Pesach as "Pesach," because re're refering to the great chesed Hashem shows for the Jewish people when the pasuk says (Shmos 12:27) "asher posach al botei Bnei Yisrael..." that Hashem jumped over the houses of the Jewish people during makas bechoros [even though halalu ovdei avoda zara v'halalu ovdei avoda zara].

So we Jewish people calling it Pesach to sing Hashem's praises and Hashem calling it "chag Hamatzos" to sing our praises makes the Pesach story one big love story betwee Hashem and the Jewish people!

(Perhaps this is related to why we read Shir Hashirim on Pesach)

-Dixie Yid

When "bad" things happen: Chayav Inish L'visumi

The picture is courtesy of Wikipedia and is the cover page of a copy of Kedushas Levi published in 1861.

Rav Levi Yitzchok of Berdichev wrote the following in his Kedusha Revi'is on Purim in the Sefer Kedushas Levi:

Why does the Gemara Megilla 7b state that, "אמר רבא מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי," (A person is obligated to become enibriated on Purim to the extent that he can't tell the difference between 'arur Haman,' and 'baruch Mordechai.')? He says there are many reasons given, but that he's giving a simpler one. Another question he asks is why it uses the word "l'vesumi," and not a more common word like "lehishtakair?"

The Kedushas Levi says that everything bad that wicked people intend for us, Hashem turns it around for the good against their will. For example, Haman had the 50 ama high gallows built to destroy Mordechai. But instead, Hashem saw to it that he himself and his ten evil sons were hung on those very same gallows. Also, he advised Achashveirosh to kill Vashti, hoping that his daughter would be chosen by the King to be his Queen. But instead, Hashem miraculously saw to it that Esther became the Queen, putting her in the position to engineer Haman's destruction and save the Jewish people later on.

So within every bad thing and every wicked's person's plan, against his will, are nitzotzos of kedusha which will ultimately reveal that all the bad that was planned or that did happen was really the ultimate good, even against the Daas or will of the person who's acting and planning.

We therefore get drunk on Purim because alchohol takes away the connection between our Daas and our actions (K'yadua!). When we see that the way our actions come out is unrelated to our intentions and Daas, it is a reminder to us that Hashem turns around every outcome for the good, regardless of our or anyone else's Daas, intentions.

And what does the phrase, "Ad d'lo yada bein arur Haman l'baruch Mordechai" mean in this context? It means that through severing that Daas/outcome connection through alcohol, we recognize that there's no difference between the "arur Haman," the evil plans of the wicked, and the "baruch Mordechai," the plans that are specifically for the good. Hashem makes them equally for the good. That is why we are supposed to get to the point where we can't distinguish between the good and the bad things. That makes it real to us that no matter what, Hashem sees to it that everything comes out for the good.

-Dixie Yid