KI SAVO TZEDAKAH

 

KI SAVO

הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ....

Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us....

This prayer is part of the proclamation stated at the culmination of the ma’aser cycles. After three years of properly apportioning the gifts from his produce, on Erev Pesach the Jewish landowner would openly state that he has given all as he was commanded and he then requests of Hashem to look down from the Heavens and bless Klal Yisrael.

Rashi (in parshas vayeira 18.16 regarding Sedom) notes that the expression השקיפה is always used as negative look – a piercing gaze, except here because “how great is the power of giving to the poor, that it turns anger into mercy”.

What is it about this expression, that usually connotates negativity, and specifically charity reverses it?

I would like to suggest that the “piercing gaze” refers to the fact that although we may do many good deeds, if one would be absolutely שקוף – transparent, the numerous ulterior motives or selfish interests that mix into most of our deeds would render our mitzvos as not that good at all. The self-serving motives of our mitzvos are an abuse of the Torah for ourselves instead of pure servitude to Hashem’s Will! So a piercing gaze that is invasive to the deepest motives in our hearts, would result in angering Hashem.

However, our sages teach us that when a Jew gives charity על מנת שיחיה בני - on condition for his son to heal and live, הרי הוא צדיק גמור – he is considered completely righteous. This is an amazing gemara! It tells us that when it comes to a Jew giving charity to the poor, the overt selfish motivation us just an external shell to the authentic pure feeling of generous giving that is deeply rooted a Jew’s heart! (This is proven by the fact that we generally see that even if the family member doesn’t heal, the Jew does not retract his gift of charity.) The deep rooted nature of mercifulness and giving that is built into our DNA from Avraham Avinu, allows for the most piercing gaze of Hashem and to the contrary, it won’t arouse anger, rather it will arouse Hashem’s love and compassion for His beloved children, the descendants of Avraham.

 

So even if for other mitzvos we strive to avoid ulterior motives, don’t feel guilty giving more generously to the poor in order to achieve some goal or salvation! Deep down Hashem knows that we are caring, loving, giving people and the extra motives are just an add on to the mitzvah – which we hope in the merit of charity our request will be acquiesced to. So as we begin to ask Hashem for a healthy, peaceful year of life, let us make sure to act and give charitably and may Hashem gaze upon us לחיים טובים ולשלום!

SLICHOS 5784 5785 HASHEM IS HERE

 

SLICHOS 5784/5785 - HASHEM IS HERE

We begin Slichos on Motzei Shabbos coming off the happiness and holiness of a Shabbos celebrated with Kedusha and additional Torah study. This Shabbos specifically gave us more reason to be joyous as the news of Hashem’s enemy’s demise reached us not long ago. However, it would seem to be more fitting for Slichos to begin with a feeling of sad remorse or even pain form the trials and tribulations we suffer because of our sins. Why is it that the proper mood entering slichos should be one of joy?

 

We read in today’s parsha that when klal Yisrael would suffer a blow and respond כי אין אלוקי בקרבי It is because Hashem is not in our midst that these misfortunes took place, the resultant reaction from Hashem is surprisingly more haster panim. The Sfas Emes explains that this is a wrongful perspective of Klal Yisrael, because Hashem IS ALWAYS  בקרבנו! It was Amalek that tried to persuade us, when we had our doubts of היש ה' בקרבינו, that He is not amongst us. Amalek tries to introduce us to מקרה and קרי, random incidental events and misfortunes due to other factors and not G-d. When Klal Yisrael, faced with problems doesn’t see Hashem’s interaction with them, the response is Hastir Astir – Hashem will hide His hiddenness and bring misfortunes in ways that only could be attributed to G-d.

 

My Rebbi, R’ Brudny שליטא expressed this issue as current events unfolded last week, revealing Israel’s advanced capabilities to track, plan and bring devastation upon targeted individuals through their booby-trapped pagers and yet they were completely unaware and helpless on Oct 7. It is not כחי ועוצם ידי in our victories, nor communication or other failures when we fall. Don’t get caught up in the Many links in the chain that is being pulled by Hashem! There are no סיבות- other causes. Only Hashem. The good, the bad, the norms and the upheavals. Everything is יד ה'.  

Regarding the mitzvah of מעקה – making a rooftop guardrail, Rashi clearly says that the person would fall to his death elsewhere, regardless the protection around your own property. If he is destined to fall, he will. We are just commanded to avoid being a link in that catastrophic chain. The Chovos Halevovos writes as well in Shar HaBitachon of the all-encompassing hand of G-d in everything that happens, not to fault or blame others for any misfortune and not to take credit or pride in our accomplishments. Hashem is Here. He is with us in everything. He is ever-present.

The 23^rd of Ellul was 9/11’s yahrtzeit. It was a day in which the most unified, instantaneous response from millions of viewers was “Oh My G-D”. It was a moment of complete surprise, helplessness and lack of control. But it was a moment. And it was only when humanity was bereft of its abilities to the point that there was no כחי ועוצם ידי. But we must recognize that Hashem is Here. Always. Ever-present.

There is a startling Medrash Rabbah (Bereishis 2.5) that says when Hashem created the world He foresaw the deed of the righteous and those of the wicked, but it is not clear which of these He chose to “like” until the passuk clarifies וירא ה' את האור כי טוב  - Hashem saw the light of the righteous as being good. All the commentaries jump to ask how could there be any doubt in our minds as to which Hashem prefers???? One answer given, is that the situations of רשע וטוב לו  can confuse us to think that perhaps “they” are right, as they seem showered with Hashem’s love and attention. Another Answer is the Emunah we have in כל פעל ה' למעניהו – That all that happens is for Hashem’s ultimate plan and purpose in the world. Even the unpleasant events in the world are ultimately necessary pieces in the broader puzzle and are “good”.

But the Alter of Kelm answers with a pertinent message for us. It is not referring to the evil deeds of the wicked, weighed against the good deeds of the righteous, rather it is discerning between the rare, but gregarious and immense GOOD deeds of the wicked and the common, miniscule, good deeds of the righteous. It is the ever so many, constant small deeds that Hashem desires over the seldom but noticeably heroic actions of the wicked.

Chazal tell us that when a righteous person leave a place his absence leaves a mark. But haven’t we seen just recently that when a wicked person departs, it also leaves a gaping crater? The answer is that the wicked don’t just wait for their departure to make a big bang. They announce their presence and make themselves heard and felt by everyone around them. Not so the Tzaddik. He is quiet and humble in his presence and his actions are subtle and noticeable only to those who look out for them. Yet when all his subtle but consistent avodah ends, his departure leaves an enormous aching cavity.

The famous Ramban at the very end of Parshas Bo explains that all of the mitzvos and all of creation in general, are for the sole purpose of leading us to a connection with Hashem that expresses “בריאותיך אנחנו” - “We are your creations!” But he notes this most specifically on “mitzvos kalos” which are extra precious because they apply so much more often. שבכל שעה אדם מודב בהן לאלוקיו – Through them, at all times one is proclaiming his belief and loyalty to his Creator.

The Rambam writes that throughout these days of Yomim Noraim it is customary to increase our charity, good deeds and to be engaged in mitzvos. Many commentaries note, that he doesn’t mention doing the greatest mitzvah of all; Torah Study, rather his focus is on engaging and pursuing many good deeds.

This is our purpose. This is how a Jew lives; with Hashem ever present in all that he does. This is the very FIRST halacha in Shulchan Aruch! The Rema writes how a Jew places Hashem before him always. And it should be subtly evident in all of his mannerism! How he speaks, sits, walks, all express the real live Emunah that we are in Hashem’s presence! Not at rare eureka moments of clarity. Not when we feel surprised or helpless. Like a royal guard caught in a t shirt and shorts instead of his royal uniform representing the King, we are ashamed of the myriads of opportunities we had to express בריאותיך אנחנו! that were sadly left as just mundane everyday life not much different than our non-Jewish neighbors. Do our Brachos express “"בריאותיך אנחנו!?  Does our driving, tone of voice, patience with others, or mode of dress shout “"בריאותיך אנחנו!?  Does our time management reflect “"בריאותיך אנחנו!? 

The holy joyous approach to slichos is one that says, even in my failures and guilt, יש ה' בקרבינו!  He is right here waiting for our calls! He has never abandoned us even in our lowliest moments! He is ever present and is lovingly listening to our apologies and remorse and prayers. And from now on we will express that! In small, subtle but constant changes in our actions and manner that reflect “"בריאותיך אנחנו! 

The Ramban mentioned above cites that the entire purpose of creating places to gather and daven, the entire purpose of raising our voices in prayer and thanks, is all to express “בריאותיך אנחנו” - “We are your creations!” Every Kaddish, Every Amen every exuberant Ashrei or Aleinu…. Let us all call shamefully out joyously call out  “"בריאותיך אנחנו!

NITZAVIM VAYEILECH

 

Nitzavim Vayeilech

ושב ה' אלוקיך  Chazal learn from this expression that Hashem is here with us in Galus, and He will exit together with us when the time comes.

Maran asked why do we learn of Hashem's presence in galus from His exit? Why doesn’t the Torah say that He is with us IN GALLUS instead of us inferring it from His return?

Maran answered with a great insight. If the Torah were to say Hashem is with us, we could never fathom the extant of Hashem's sharing in our pain and burden of exile. Like one who visits his friend who is an inmate in prison or stuck in a hospital, the visitor is not truly experiencing the bondage of his friend's confines because at any moment the visitor is free to leave! No one would say upon the visitor's exit that he was "discharged" or "released" because he never was really in prison or the hospital when he can enjoy his freedom at any time. However, if we were to say that he was discharger together with the patient, or released together with the convict, it would be clear that the visitor too, was actually in bondage, fully experiencing the  loss of rights and freedom.

With the expression of ושב ה'  - we see that Hashem is returning with us from the same state of bondage and exile! Not just as visitor, but כביכול Hashem is bound in gallus just as we are until we merit our freedom!

 

Perhaps we can add in a similar vein, that this is also the same expression used for Teshuvah. Some people erroneously view Teshuvah as somewhat of a difficulty, a hang up, a party spoiler, and something just downright unpleasant. Besides for this perception being absolutely wrong and against a clear passuk in the Torah - כי קרוב אליך הדבר מאוד… - it also stems from an erroneous perception of sin in the first place. If we were to look at our downfalls and sins as the dark shackles of a horrific dungeon of cptivity in the merciless hands of our enemy, Yomim Noraim and the opportunity of Teshuvah would be cause for a grand celebration! An alcoholic's first steps of redemtion is recognizing that he is trapped! People who look at the coming Days of Awe as a headache, look at themselves as "visitors" to the deep dungeons of sin, not inmates. If we had the proper recognition of our sins we would be dancing for joy knowing that Slichos begins tonight!  

 

chayei sarah

We are familiar with the medrash that says Eliezer was more than a shadchan for Yitzchok, & rather a shliach kiddushin. The bes halevi explains that although eliezer was an eved c'na'ani and unfit to be  ashliach, he was given a shtar shichrur al t'nai that when he completes his mission he wouls be free from the time he was sent retroactively.

I'd like to share another approach from the medrash Rabbah 60.7. The medrash relates that upon completing his mission for his master Avraham he left his status of being an "arrur" & became a "baruch". The very act of reliably fulfilling his duties transformed him to a "baruch". this suggests that a shtar shichrur was not necessary. An eved c'na'ani cannot be a baruch. he is "am hadomeh l'chamor". His transition to become a "baruch" means that he became human! He became a person whose flesh & blood cannot be OWNED by another! Just like an eved ivri's body is not owned because a person is not an item to physically own, rather his TIME is subjugated to his master so  too when Eliezer became a "baruch" there was an automatic "hafka'ah" from Avraham's ownership and thereby he became  a yid.

However I want to continue the medrash. The medrash then goes on to make a kal v'chomer. If an eved - who is an arrur, & who is required to do his master's request, becomes a baruch by fulfilling it loyally & reliably, the klall yisroel, who are already b'ruchim & act with chessed to each other, both for  big people & small people ( some explain talmidei chachamim & their students) then certainly they will be blessed many times over!

so if you're looking for some bracha in your life, here's the winning ticket for blessing! Do chessed! (& most specifically with talmidei chachamim & their students!) 

[Tinsights.....Torah insights] Lech l'cha

Sometimes in life the goal should be your starting point.

[Tinsights.....Torah insights] 9/17/2018 01:08:00 PM

Some help others with an ever-growing heart & some with an ever-growing ego.

Post subscription request from 'Tinsights.....Torah insights'

Hi, agoodvort@gmail.com! It’s been a while. We would like to confirm that you still want to receive email notifications when new posts on blog Tinsights.....Torah insights have been published.
Please click the Maintain Subscription link below to continue receiving new post email notifications from this blog. If you don’t want these email notifications, you can just ignore this message, or click the Decline link below.

If you want to stop receiving post email notifications for this blog, you can click the opt-out link here or in any of the notification emails.

Maintain Subscription
Decline

Post subscription request from 'DRASHOS'

Hi, agoodvort@gmail.com! It’s been a while. We would like to confirm that you still want to receive email notifications when new posts on blog DRASHOS have been published.
Please click the Maintain Subscription link below to continue receiving new post email notifications from this blog. If you don’t want these email notifications, you can just ignore this message, or click the Decline link below.

If you want to stop receiving post email notifications for this blog, you can click the opt-out link here or in any of the notification emails.

Maintain Subscription
Decline

[DRASHOS] ChAP 21 EMOR - HOLY BROTHER

ChAP 21 EMOR - HOLY BROTHER

Achrei mos Kedoshim  and emor all share a common theme of Kedushah. The death of Nadav and Avihu is described as an example of בקרובי אקדש  - a sancitifation of Hashem's Name with those who were closest to him. Following this is a Parshah that is introduced with the mitzvah of קדושים תהיו, and Parshas Emor, which describes kedushas kehunah is actually home to the mitzvah of Kiddush Hashem.

The Parsha begins with ויאמר ה' which is a soft expression of speech and Hashem instructs Moshe – אמור ואמרת – to say to the Kohanim – again, using a soft expression - all the laws of Kehunah. This seems difficult to understand with the explanation of Rashi – להזהיר גדולים על הקטנים. How does the soft type of speech - אמור – serve as a warning to further encourage the קטנים?

We have a mitzvah of וקדשתו  - to sanctify the kohanim by offering them the first honors in beginning a meal, leading birchas hamazon, and the prominent first Aliyah when the Torah is read. Is it not a bit strange that WE are making him holy? It is one thing to say we should honor or respect them, but why are we, the Yisraelim, charged with making him holy? If these "first rites" are acts of holiness they should be required of the kohein to do just like all his other special mitzvos! Why are WE sanctifying the kohein?

One last point to ponder is the fact that we seem to initially assume that Kiddush Hashem or chas v'shalom the opposite, is primarily in front of non-Jews. Yet the mitzvah is clearly presented as sanctifying Hashem בתוך בני ישראל! Surely it is a great mitzvah to impress the nations with the awesomeness of Hashem, but the actual mitzvah is בתוך בני ישראל.

We all just commemorated the story of R' Shimon Bar Yochai and its interesting to note that he was "exiled" three times. He first ran and hid in a bes medrash, then to the cave for a period of twelve years, and once again he returned to the cave for another year.

The Netziv in Ha'amek Davar explains that there are three steps in kedushah. First is Havdalah - separating ourselves from the goyim to stand as a holy nation living with a different set of duties and avodah. This is still in the realm of nature and humanity but distinctly separated for the better and thereby קדוש.

The second is taking an extra step of prishus and G-dliness to remove oneself from the mundane material world that surrounds him, and be elevated to more of a spiritual existence. This is really beyond simple nature and humanity.

The third is a Havdalah that is not discernable to the untrained eye. The second to last passuk in Kedoshim spells the word ואבדל with a missing letter – yud. The holy letter yud which represents spirituality is not noticed in this Havdalah. This is a level of kedushah in which AFTER the person has risen to the lofty world beyond, he is able to sanctify all of his human activities with a spirit of kedushah fulfilling the dictum כל מעשיך יהיו לשם שמים. While the first step of kedushah was a noticeable separation from the nations (and perhaps all נבל ברשות התורה as well – see Ramban), this step does not stand out as a separation at all.

An illustration of this lofty existence on earth can be told in the story of the Ropshitzer Gaon, who, in his older years, seemed to abruptly lose his ability to speak. He would motion and signal to those around him but did not speak a word. A beloved grandchild finally approached his zeideh and said "Zeideh it seems to me that you CAN speak but you choose not to. Please, tell me why?" After a long few moments of deep thought, the Ropshitzer answered, " מיום עמדי על דעתי I was careful with all my speech, so that every word that came out of my mouth was in some manner מייחד ייחודים – secretly unifying Hashem's Name on earth. Each word and sentence was chosen to have ראשי תיבות or סופי תיבות or gematrios etc. representing Hashem's Holy Names. Now I feel my mind has weakened and I no longer have the ability to choose my words so carefully and so it is better that I should not speak at all."

We are not on the level to live on such a sublime spiritual cloud fused seamlessly into our speech and activities. But we can – and must - bring the concept to our level so we can do what IS expected of us.

 

 

 

Firstly, we must know how to use absolute Havdalah. Recognizable separation is needed but also ONLY to be practiced to separate from goyim or people who are doing the wrong thing and sinning. Havdalah is not to be practiced around G-d fearing Jews. Perhaps that is the warning introduction of these three parshios with אחרי מות שני בני אהרן. They acted distinctly separate and on their own by bringing an אש זרה without consulting their Rav for direction and being too holy to find a suitable wife. When one involves himself in Kedushah he must cautious not to separate from the klall gadol baTorah of Ahavas Yisrael being included with achdus in the tzibbur.

Only then comes the mitzvah of Kedoshim Tehiyu – to separate from lowliness and from the base ways of the goyim and sinners. Not to be a נבל even ברשות התורה. When one is with a group of people that are doing the wrong thing and making bad decisions he must make a Havdalah – a clear act of separation from such people.

When one has achieved the basic level of kedushah he can elevate himself to go beyond that and involve himself in holy endeavors and G-dliness. With p'rishus from material affairs and an attachment to the heavenly spheres of avodas Hashem.

However the true mitzvah of Kiddush Hashem goes a step beyond that. It is to bring that kedushah down to earth in a manner that may not look so impressive or stand out, but will inspire others nonetheless. To be mekadesh shem shamayim בתוך בני ישראל! When someone is very noticeably holy and different from the masses, he is often too removed for the others to learn from. He may seem too extreme for his peers to be inspired or just "not my type" for so many people. But the real mitzvah of Kiddush Hashem is to impress Hashem's Greatness amongst the bnei yisrael. For a lofty individual to mingle among the masses and in small, almost indiscernible ways he acts in holiness, he is makadesh Hashem amongst klall yisrael. When a person is careful to stand by his principals of honesty, pure speech, modesty, refined character, self restraint, calm manner or trust in Hashem, with his friends, neighbors and peers, people can learn from him that he "takes G-d seriously". When a person davens from a siddur instead of miming a long distant response to his fellow across the shul, or pulls out a sefer in the waiting room or until the chazzan makes it up to the ammud, people can see – if they are attentive - that a normal friend of theirs is living his earthy life with holiness.

This is how R' Moshe explains the light expressions of  אמור ואמרת in relation to warning the gedolim regarding the k'tanim. The myriad of laws of Kehunah must taken in stride, without being seen or felt as a "big deal". Rather the Kohanim should be told that relative to their great position of kehunah these halachos and restrictions should feel and seem as minor and trivial "inconveniences" as opposed to drastic changes in their lifestyles or burdensome responsibilities. It is KEY, says R' Moshe, to transmitting anything to the next generation, that it should appear and seem as easy, pleasant, and simply a part of life. When the next generation sees their forebearers as remotely holy, extremely dedicate Jews of mesiras nefesh, it can be expected that they will feel detached from it and not ready to take on such lofty endeavors.

This may explain why WE have the mitzvah of showing the kohanim to be different and distinctly designated for Hashem;s service. THEY must incorporate their halachos in a seamless manner into their lives without seeming much different or separated from the masses. That is the only way to transmit their holy mesorah to their chidren. Therefore WE must remind ourselves and show them to be different and special.  

This perhaps was the three step development of the story of Rashbi. First, he made a complete Havdalah to escape from the goyim and hide in the bes medrash. Second was his lofty state of למעלה מן הטבע  totally detached from the world and in the heights of the spiritual realms. But when he emerged from the cave and could not live with that kedusha "amongst" beni yisrael, burning any material pursuits with his holy fiery eyes, he went back for another year to be able to fuse the two worlds and live in his holiness amongst man.

While we may not have yet achieved the middle step of living in the heavens (yet), we still can learn important lessons of kedushah from here.

·         1. Kedusha is not our choice. It is a mitzvah that is required of us all, albeit on different levels and in different ways for different people.

·         2. Havdalah must be practiced in some instances, but not from good G-d fearing Jews.

·         3. We must retain our own unique levels of holiness yet practice it in ways that are subtle, not alarming. Let others be impressed by how seriously we take Hashem without being extreme and or unpleasant.  

--
Posted By KH to DRASHOS at 5/06/2018 09:00:00 PM

[Tinsights.....Torah insights] 5/06/2018 03:11:00 PM

Clothing can be for self expression or to make a self impression.