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Tags: Notify me of follow-up replies via email Submit Home Contact Advertise Simchas Nichum Aveilim – Daily Login/Register In The News Policy Copyright © 2025 | The Yeshiva World. All rights reserved. Powered by Kornerstone Media Why are the nations of the world rebuked specifically because אשר לא ידעוך, since they did not know Hashem? The Alter of Salbodka explains based on a Gemora in ע״ז. The Gemora says that when Moshiach will come, the nations of the world will ask Hashem to be rewarded for building marketplaces and roads, as they are what enabled the Yidden to learn Torah. Hashem will respond that since the nations did all this only for themselves, they will receive no reward. Explains the Alter of Slabodka, this is why the nations are rebuked for not knowing Hashem and not calling out in His name. Even when they are doing what they are supposed to be doing in developing the world, since they do not do it for the righ t reasons, they are not serving Hashem. However, we ought not to act like that. Even when we are עוסק בדברי חול, doing mundane things, we should be doing them to enable ourselves and our families to be עוסק בתורה ומצות - and when we do so, we can get rewarded for all that we do. לע״נ דוד חיים בן ישראל דוב הכהן לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום
Zugger613ParticipantTzav: Kashering Our Inner Keilim
It is in this Parsha that the Torah tells us about what Keilim can be Kashered, and how: What has been used with cold can be rinsed off, what has been used with hot must be Kashered with heat, and pottery must be broken because it cannot become Kosher.
Yet, points out the Kli Yakar, the Torah teaches us these Halachos in a seemingly odd place: In the middle of discussing the קרבן חטאת, the Korban brought by one who has sinned. Why is that?
The Kli Yakar explains that the process of Teshuva for one who has sinned parallels that of Kashering Keilim.
One who has only minimally absorbed the “taste” of an Aveira can rid themselves of it fairly easily – just rinse it off.
One who has sinned with the heat of passion will have “absorbed” more of the Aveira, and needs a more extensive Teshuva – the burn of regret will purify their hearts.
Last is one who has absorbed so much bad that, like pottery, there would seem to be no hope. But the Torah tells us that when it is shattered, pottery can still become Kosher. If one is שוברי לב, brokenhearted over what they have done wrong, they can always start anew.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayikra: Learning About What We Cannot Do
Sefer Vayikra is full of Mitzvos that are unfortunately no longer a part of our lives. It can be tempting to skip about learning many of these Mitzvos; after all, what do they have to do with us?
However, R’ Betzalel Rudinsky offers a very different perspective. Imagine a person who is obsessed with a particular luxury car. If this person is rich, he can go ahead and buy the car. But if he cannot afford the car, his obsession gets channeled another way. He may hang a picture of the car on his wall, and he will set out to know everything there is to know about the car. Since he cannot own the car, his knowledge about the car serves as his connection to it.
The same is true of Mitzvos. When it comes to Mitzvos that we can do, we can express our dedication by doing them properly. But Mitzvos that we cannot do, our knowledge about them is the only connection we can have to them.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayakhel: Experiencing Shabbos
Only by the Mitzva of Shabbos did Moshe gather all of the Jews together – ????? ??? ?? ?? ??? ??? ?????. Why is that?
R Avigdor Nebanzhal explains that when it came to every other Mitzva, Moshe could teach the Mitzva to only a part of Bnei Yisroel, and those who heard it from Moshe would teach it to the rest. However, Hashem had told Moshe ???? ??? ?? ??? ????? ???? ?? ?? ?????? ?????, YOU shall speak to Bnei Yisroel saying, but my Shabbos you shall guard. Since Moshe was commanded to personally instruct all of Bnei Yisroel about Shabbos, he needed to gather them all together so that could hear about Shabbos directly from him.
But that just begs the question: why did Hashem command that Bnei Yisroel hear about Shabbos from Moshe himself, while the other Mitzvos could be heard indirectly?
R Avigdor Nebenzhal explains that Shabbos cannot just be described in words. The soul and the sweetness of Shabbos must be witnessed to be understood. Bnei Yisroel had to hear about Shabbos straight from Moshe so that they could see what it meant to experience the Menucha, the Simcha, and the Oneg of Shabbos which comes from true Deveykus in Hashem.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantKi Sisa: Save This People
When Moshe pleaded Bnei Yisroels case after the ??? ????, he used an interesting turn of phrase. ??? ??? ??? ???, This nation has sinned. Why did Moshe refer to Bnei Yisroel specifically with the phrase this nation?
R Yechezkel Abramsky offers a beautiful explanation. We find that the term ??? ??? is used in another context: When Amalek came to attack Bnei Yisroel, they dressed up and acted as Cananim. Rashi records that they did so in the hope that Bnei Yisroel would only daven to be saved from the Cananim, not from Amalek. Bnei Yisroel instead Davened to Hashem to be victorious over ??? ???, this people, regardless of who they acted like.
Explained R Yechezkel Abramsky , a similar dynamic was at play here. Bnei Yisroel was now at their lowest point, bereft of any zechus that could save them. Moshe Davened to Hashem: It is true that this nation has changed the way that they act, going from accepting the Torah to serving the Eigel. But please, look not to what it is that they are doing; instead, please see who it is that they really are – your beloved children – and save them.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantTezaveh: The Hat of Humility
The Gemora tells us that the ?????, the hat of the Kohen Gadol, atones for the sin of haughtiness. The Meforshim explain that there are lessons to be leaned from the ????? that if we properly internalize them will teach us not to not be haughty.
The Maharsha and the Malbim explain that the message is similar to what the Gemora says about a Yarmulke – covering ones head serves as a reminder that Hashem is above. When we remember that Hashem and His exalted Malachim are above us, we will not be so haughty.
The Akeidas Yitzchak offers an additional pshat. It is the way of one who thinks highly of themselves to wear a grandiose hat, symbolizing their grandiose stature. However, the ????? of the Kohen Gadol was small and simple. By looking at how the great Kohen Gadol didnt make a big deal out of himself, we can learn that we certainly shouldnt be self-aggrandizing.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantTerumah: Elevation & Empathy
The Torah describes the Keruvim as having two traits: ???? ??????? ????? ?????? ?????, The Keruvim were lifting their wings up above, ?????? ??? ?? ????, and their faces were one towards another.
R Yitzchak Elchonon Spektor explained that this represents two facets of what every Jew must be. We must be ????? ?????? ????? – lifting ourselves up, always looking to grow closer to Hashem above. But by the same token, we must be ????? ??? ?? ???? – looking towards and focused on the need of all our brothers, the entire Jewish people.
R Moshe Mordechai Epstein adds to this idea by pointing out that the Keruvim sit atop the Aron, which contains the two Luchos. We know that the first of the Luchos contains Mitzvos that are between each person and Hashem, while the second contains Mitzvos that govern how we are to interact with other people.
This separation could leave one with the misconception that some of these Mitzvos are more important than others. The Keruvim therefore remind us that both of these ideals were given by Hashem, and are governed in the same Torah. To be who Hashem wants us to be, we must take both sets of ideals equally seriously.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantMishpatim: A Loan of Inspiration
The Lubavitcher Rebbe presented a homiletic interpretation of the passuk ?? ??? ???? ?? ???, which literally refers to lending money to a fellow Jew. However, ??? can also be understood to refer to the concept of ???????, a desire. But in what way is desire like a loan?
The Lubavitcher Rebbe explained that sometimes when a person feels inspired and a desire to do what is right, he feels like hes finally made it. This is akin to receiving a large loan, and immediately starting to live like a rich man. This is obviously foolish; the loan will be called in one day, and the person will be left with nothing. A wise man knows that the loan will only be his for a short period of time, and he works to make sure that the loan produces profits that he will able to enjoy long after the loan is up.
So too, the bursts of inspiration that a person feels are like a loan from Hashem. To enjoy the spiritual high is beautiful, but the real goal should be to channel any inspiration we feel into real concrete accomplishments. This is especially true as a feeling of inspiration rarely lasts forever.
It can be very hard for a person to work towards a goal that theyve never seen or experienced. Hashem therefore sometimes sends us unearned inspiration and kedusha, so that they will know what to strive for. But that inspiration is not the goal; we need to make sure to put it to good use while we have it.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantYisro: Change
The Gemora famously tells us that the Malachim tried to stop Moshe from receiving the Torah. They asked Hashem: Why should you give the Torah to mere flesh and blood? Hashem told Moshe: Grab hold of My Throne, and answer them. Moshe did so, and replied to the Malachim: Can you keep Shabbos, or honor your parents?
R Elya Lopian explains that Moshe wasnt just offering an answer to the Malachim – Moshe was the answer to the Malachim. Yes, people are flesh and blood – but look what heights they can rise to! Moshe was a mere mortal, yet he had risen to such heights that he was able to hold on to the ??? ?????, which the Malachim could not.
This is precisely why it is people who should have Torah and Mitzvos. Malachim are exalted spiritual beings, but they are stationary. People, on the other hand, can change; they can become great, or they can become terrible. It is we who should have the Torah and its Mitzvos, so that they can change who we are for the better.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantBeshalach: Bitachon Always
When Hashem gave Bnei Yisroel the Mun, He prohibited us from saving Mun from one day for another: ??? ?? ???? ???? ?? ????.
From here, the Medrash tells us one who has what to eat today and worries about what he will eat tomorrow is ????? ????, lacking in faith.
A penetrating explanation of this idea is told over in the name of the Kotzker. This person is lacking in faith because he thinks that he only needs Hashems help tomorrow; today, he doesnt think he needs Hashem. We need Hashems help for what we think we have taken care of just as much as for the things that we realize are out of our control.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVaeira: The Forest and the Trees
A passuk appears for the first time in this weeks Parsha that we often just tune out: ????? ?? ?? ??? ?????. But lets think about this a bit. Why does this frequent phrase switch from ????? to ??????
R Ahron Lopiansky explains that ????? comes from the root of ???, a concrete thing. ????? is used when conveying the halachos, the defined details of the mitzvos.
On the other hand, the softer phrase ????? is about conveying general ideas, not specific details.
Hashem speaks to Moshe in the form of ?????, defined and detailed instructions. But we are not supposed to stop there. We are then supposed to search for the ?????, the ideas that the mitzvos convey. Then we will be able to fulfill the ???? ?? even when there is no particular Halacha about what we should do.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantShemos: A Return, Not an Escape
Sefer Shemos is about Galus and Geulah that Bnei Yisroel experienced in Mitzrayim. If so, why does it begin by listing the names of the Shevatim? What does this have to do with Geulas Mitzrayim?
R Ahron Lopiansky explains that the answer is alluded to in the Rambans introduction to Shemos. The Ramban cryptically writes that ????? ????? ???? ?? ??? ???? ?? ????? ??? ???? ?????, The exile was not finished until Bnei Yisroel returned to their own place, and to the stature of their forefathers.
This gives a new understanding of what Geulah means. Geulah is not simply being rescued from oppression. We celebrate not just our freedom from the slavery of Mitzrayim, but our regaining the ability to be Hashems chosen people. Geulah means an actualization of our potential, a return to being all that we can be.
We can now understand why Sefer Shemos begins by listing the names of the Shevatim. Each Shevet has its own unique potential, planted by the Avos. The Geulah was not complete until that latent potential was finally realized with the acceptance of the Torah and the building of the Mishkan.
In our own lives, we ought to realize that our job is not just to do and accomplish. Hashem has planted unique potential inside of each one us; our job is to nurture and actualize that potential. We are not charged with building something new; we are instead supposed to realize the potential that we have carried within us all along.
The above is adapted from the new Golden Apples on !Shemos; get it now at eshelpublications.com
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayechi: Grab What You Can
In his Brachos to the Shevatim, Yaakov compares Binyomin to a wolf: ????? ??? ????, Binyomin is a wolf that devours. But in what way is Binyomin like a wolf?
R Dovid Feinstein explains that the wolf is an opportunistic hunter. Let us expound on this point. The lion is referred to as the king of the animals; it has the strength and size to choose whatever prey it pleases. The wolf, on the other hand, preys on the weak and the sick; whenever the opportunity presents itself, the wolf swoops in and grabs whatever it can.
This represents Binyomins approach. Although the kingship was promised to Yehudah, when the opportunity arose, Shaul temporarily became king. (The ???? points out that the name ???? means borrowed, since Shauls kingship was borrowed from Yehudah.) Similarly, Mordechai told Esther – ??? ???? ?? ??? ???? ???? ??????, Who knows if it was for this opportunity that you arose to the throne?
Sometimes, our personal growth is the result of years of careful planning and slow improvement. But sometimes, circumstances present themselves for us to accomplish more than we may be prepared for. In those moments, ought to seize the opportunity and grab whatever we can. As the Mishna tells us in Avos: ????? ???? ?????, ????? ????? ??? – If there is nobody doing what needs to be done, try to become the one who rises to the occasion.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayigash: Tears of Separation
The Torah tells us that after Yosef revealed who he was to his brothers, he and Binyomin cried on each others necks. Rashi cites a Medrash that what they were crying about was more than the decades that they had missed each other; they were crying over the Mishkan and the two Batei Mikdash that were going to be destroyed.
The Chasam Sofer and Avnei Nezer offer the same explanation for why it is that the Mikdash is represented by the neck. The neck is what connects the lower body to the intellect contained in the head. So too, the Mikdash is our connection to a world that is far more elevated than the one in which we live our day to day lives.
But why did Yosef and Binyomin cry over the Churban specifically at this point in time?
It has been suggested that Yosef and Binyomin were crying over the root cause of the Churban. The jealousy of the brothers and their selling Yosef into slavery had just caused decades of separation, and would cause the nation to be in Mitzrayim for hundreds of years. But Yosef and Binyomin saw that this was not the end of the troubles internal strife would cause. Sinas Chinom, they knew, would not go away anytime soon; instead, it would cause the Beis HaMikdosh to be destroyed, and thousands of more years of exile and separation.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayeishev: Absence Makes the Heart Grow Fonder
The Torah tells us that Yosef was sent from the depths of Chevron to meet his brothers in Shechem, where he was sold into slavery. The Gemora explains that this hints to the ??? ?????, the deep plan, of the one who was buried in Chevron; the plan of Avraham Avinu, who chose for his descendants to go into Galus.
But what exactly is this deep plan of Avraham? Why do we need Galus?
The Avnei Nezer offers a beautiful explanation. Human nature is that we have a very hard time appreciating what we have always had. Avraham Avinu, who discovered the truth of Hashem by himself, cherished every moment of connection to Hashem. However, he was concerned that if his descendants never knew anything else, they would not properly value and appreciate their connection to Hashem.
Therefore, Avraham chose for his children to go into Galus. His deep plan was for us to experience the darkness of disconnection, so that we could properly appreciate just how much that connection really means.
In each of our lives, there will inevitably be times of darkness when we feel disconnected. But these times are not in vain. They teach us to properly cherish that connection, and to take that attitude with us when the light eventually returns.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayishlach: Purity Test
The Gemora gives us the backstory of Timna, who the Parsha briefly mentions as the mother of Amalek. Timna was a princess who wanted to become a part of Bnei Yisroel. She separately approached Avraham, Yitzchok, and Yaakov about joining the nation; yet all of them pushed her away. As a result, she decided that she would marry the one descendant of Avraham that would have her – Eisav.
It seems quite counterintuitive that such a determination from Timna to cling to Bnei Yisroel would bring about the creation of Amalek, our most determined enemy. How are we to understand this?
R Yosef Fishman explains that the Avos rejected Timna since they felt that she would be a negative influence. They were setting out to build a new and pristine nation, and they wanted only the best.
When we live up to the plan that the Avos had for us, that argument makes sense. But the moment that we slip and loosen our grip on the Torah, the rejection of Timna becomes unjustified.
Amalek is therefore the perfect agent to attack us when we do not live up to our own ideals. If you arent doing what we should, then what right did we have to reject Timna?
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayeitzei: Geshmak to be a Yid
When Hashem tells Yaakov to leave Lavans house and return to Eretz Yisroel, he tells the message to his wives in a surprising way. He begins by mentioning how badly Lavan had treated them and that Lavan was getting increasingly unhappy with them; only then does he say that Hashem told him to leave.
Why, asks R Moshe Feinstein, did Yaakov not just tell them that Hashem said it was time to go? Why did first he stress how much better it would be if they left?
Answers R Moshe, we see from here how to successfully pass on an appreciation for Yiddishkeit to others. If somebody keeps Mitzvos even though it is difficult, while he may get incredible reward, he will not inspire others to follow in his ways. If we instead emphasize how much better off our lives are when we follow the Mitzvos, our families will naturally be drawn to Torah and Mitzvos.
R Moshe famously applies this idea to his own generation. He pointed out that there were people who had sacrificed incredibly to keep Shabbos, yet their children did not keep Shabbos. R Moshe explained that if we leave our children with the feeling that Mitzvos are a sacrifice, they may not be up to making that sacrifice. Instead, we must display a passion and a zeal for Torah and Mitzvos, and show our children how much they enrich our lives – ?? ?? ????? ????? ?????!
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantToldos: In This World, But Grasping the Next
Why did Yitzchak want to give the Brachos to Eisav rather than Yaakov?
The Beis HaLevi explains that Yitzchak wanted to give the Brachos that pertained to this physical world to Eisav, while he wanted to give the spiritual Brachos to Yaakov so he would be the continuation of the Avos.
R Ahron Kotler adds that Eisav and Yaakov would work together; Yaakov and his children would be the spiritual leaders of the world, while Eisav and his children would take of the physical needs.
However, Rivka correctly realized that Eisav had no interest in this arrangement. If he got the physical Brachos, Eisav would not use them to support the mission of Yaakov; quite the opposite.
R Ahron Lopiansky points out that there is a striking symbolism at the very beginning of the Parsha for Yaakovs ultimate role. Eisav got his name because he was born ???, fully formed; this shows that Eisav represents ???? ???, what is here right now. Yaakov, however, represents what is yet to be; the ruchniyus of ???? ???.
Yet, R Ahron Lopiansky continues, Yaakov is born grasping the heel of Eisav. This shows that Yaakov will get his ruchniyus through his grasp on the physical world, using ???? ??? as a means of attaining ???? ???.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantChayei Sarah: On Our Own
The Torah tells us that Yishmael allowed Yitzchak to go first when they were burying Avraham. From here, Chazal deduce that Yishmael did Teshuva.
However, points out R Shimon Schwab, there seems to be an earlier indication of this. When Avraham went to the Akeida, the Torah tells that he took ??? ????? ???, one of whom was Yishmael. Why dont Chazal use this earlier Passuk as proof that Yishmael did Teshuva?
R Schwab answers that it was one thing for Yishmael to do what was right when he was in the presence of Avraham; perhaps that was due to the positive effect that Avraham had on him. It was only when Yishmael kept doing what was right even after Avraham was gone that showed he truly turned a new leaf.
This idea can change how we view different eras in our own lives. We often think that our peak moments in ruchniyus are when we are inspired by something outside of ourselves, be it a connection with a Rebbi, a powerful Yomim Noraim Davening, or any other scenario that inspires us to new spiritual heights.
However, we now see that there is another, equally valid perspective. It is what we do when we are on our own, with nothing and nobody pushing us, that is the greatest testament to who we really are. Even if our actions when we are on our own may not be as grandiose as what we do when we are influenced by others, they are far more genuine.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayeira: ???? ????
The Torah refers to the punishment of Sedom as ????? ????, the flipping of Sedom. Rashi explains that Sedom and its four sister cites sat on one large rock plate, and Hashem flipped that rock plate over. But of all the ways that Hashem could have destroyed Sedom, why did He choose to flip them?
The Avnei Nezer explains that Hashem made this world based on the Middah of Chessed – ???? ??? ????. When we emulate Hashem by giving to others, we are tapping into that Middah. Sedom, however, was the very opposite of Chessed. Not only did they not help others, but they actually stopped people from helping others.
Since Sedom had flipped the purpose of this world on its head, Hashem punished them by flipping over their cities.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantLech Lecha: Appreciating the Journey
Rashi points out that although Hashem told Avraham to go, He did not tell him where to go to. Rashi explains that Hashem did not reveal the destination to Avraham ??? ????? ??????, to make it precious in his eyes.
R Baruch Simon expounds on this point. We often find that one who succeeds in his endeavors immediately, without investing significant time and effort, does not truly appreciate what it is that they have. In addition, sometimes that success can actually be harmful, if it causes a person to become haughty.
Perhaps this is why Hashems instructions to Avraham focused on the journey, not the destination. Hashem did not want to merely place Avraham in Eretz Yisroel; He wanted him to journey there, so he could fully appreciate it once he arrived.
In our own lives, we all dream of overnight success, in both gashmiyus and ruchniyus alike. But when our eyes are only on the destination, the journey can feel like quite a drag. If we realize that the time and effort we invest in the process is what makes us appreciate the success at the end, we would be able to appreciate the journey.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantNoach: Starting From Inside
The Mabul was the destruction of the entire world. Yet, points out R Moshe Hauer, the Torah refers to the world as being destroyed before the Mabul even began: ????? ???? ???? ??????, ????? ???? ??? – The world was destroyed in front of Hashem, for it was filled with wickedness. Before any physical devastation took place, the world had already collapsed from within. The moral and spiritual rot of mankind had hollowed it out; the flood merely made visible what was already true.
R Moshe Hauer compared this to the famous statement that the Gemora says regarding those who destroyed the Beis HaMikdosh: ????? ????? ?????, they ground up flour which had already been ground. True destruction comes not from external forces, but from the destruction of our own internal world.
To illustrate how a person can guard against such inner ruin, R Moshe Hauer cites the Derech Hashem. The Ramchal writes that while a person must involve himself in worldly matters, there is a constant danger of becoming consumed by them and losing sight of higher purpose. For this reason, the very first act of the day must be tefillah. By beginning with davening, we acknowledge that all success and sustenance come only from Hashem, and that sets the tone for the entire day. When life begins with that awareness, our involvement in the material world no longer pulls us downward. This, points out R Moshe Hauer, is a practical way that we can build up our own internal world.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantBereishis: ??? ???? ????
The following homiletical reading of the first Passuk of the Torah is quoted in the name of the Baal Shem Tov: ?????? ??? ????? – In the beginning, the very first thing created was the ability to connect with the Divine. How would man attain that connection? ?? ????? ??? ????, through all of creation, be it holy things in the heavens or the mundane things on earth.
A story is told regarding the Kotzker that illustrates this point. A rich woman once offered the Kotzker unlimited support for himself and his students. However, the Kotzker was aghast at the suggestion. The curse of the ???, he pointed out, is that it eats dirt. To not have to worry about sustenance is a curse, because our needs are what drive us to seek out Hashem.
Too often, we tend to think of the vicissitudes and messiness of real life as getting in the way of our Avodas Hashem. However, the reality is the exact opposite.
Dovid HaMelech led anything but a peaceful life. Yet anybody who has ever read Tehillim can see how Dovid used every situation he found himself in to deepen his relationship with Hashem, whether it was singing in thanks or crying out in pain. Our lives are not supposed to be distractions from our Avodas Hashem; all that happens to us is supposed to allow us to develop our connection with Hashem.
???? ??? ???? ?? ????? ??? ????
???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantSukkos: An Everlasting Embrace
The Mitzva of Sukkah is to remember that Hashem enveloped and protected us with the ???? ????? when He took us out of Mitzrayim. If so, many have asked, why is Sukkos in Tishrei? Shouldnt it be in Nissan, when we left Mitzrayim?
The Aruch HaShulchan offers a beautiful answer. Hashem wants to show that no matter what we do, He will never remove his protection and love from us.
When Bnei Yisroel made the ??? ????, Hashem forgave them on Yom Kippur, and had them build the Mishkan only four days later. So too, Hashem has a build a Sukkah immediately after Yom Kippur; this shows that even if we have sinned the whole year, Hashem will always take us back, and once again wrap us in His embrace.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantHaazinu: How We Are
There is a Medrash which describes Hashem as being ??? ?????, Happy with His lot. This seems puzzling; we normally think of being happy with ones lot as being happy even though one has less than they would like to have. But doesnt Hashem have everything?
R Chaim Volozhiner asked this question to his Rebbi, the Vilna Gaon. The Gaon answered by pointing to a Passuk in this weeks Parsha: ?? ??? ?? ???, For Hashems potion is His people. What Hashem is happy with, explained the Gaon, is us.
We can now understand how the Medrash describes Hashem as being happy with His lot. Hashem undoubtedly wants us to be better. But even so, He rejoices and takes pride in us. Even if we are not yet all we could be, Hashem loves us now, how we are.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayeilech: The Torah of Now
It is interesting that the very last mitzvah is not just to write a Sefer Torah, but to write it ???? now. When else would it be written? What does the extra word ???? tell us?
R Ahron Lopiansky explains that Vayeilech marks the end of the era of Moshe, when Hashem spoke to us directly. But Hashems instructions for each moment can still be found by delving into His Torah. From now on, the Torah itself becomes the answer to each and every moment ????? ????? ????, this song will answer them.
Thats also why every person must write their own Sefer Torah, even if they inherit one written by their father. Torah isnt just timeless; its timely as well. It must be your Torah; Hashems eternal Word, viewed through the perspective of the the now that you live in.
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???? ?? ??? ??? ?? ?? ?????? ????Zugger613ParticipantRosh HaShanah: Never Too Late
Right before we blow the Shofar, we say the Perek of Tehillim about ??? ????. Of all of the many Perakim of Tehillim that mention Shofar, why is this the one we say?
R Dovid Povarsky explains that the story of the Bnei Korach should serve as our inspiration at this moment. The Bnei Korach were originally part of the rebellion against Moshe. Yet, during that fight, ????? ????? ???? – they had a thought of Teshuva in their hearts. Due to that thought of Teshuva, the Gemora tells us that they were spared from descending into Gehinnom.
We can see from here, said R Dovid Povarsky, the power of a single heartfelt thought of Teshuva. When we are about to blow the Shofar, we remind ourselves – we can still have that one heartfelt moment of Teshuva now, and it can change everything.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantNitzavim: Who You Are Lasts Forever
In his sefer ???? ?????, the Beis Yosef writes that words ??? ????? refer to the Neshama. While the situation of the physical vessel for the Neshama changes over time, our Neshama always remains steadfast.
R Tzaddok adds that the word ???, you, has the same letters as ???, truth. Since Hashems connection with us goes to the very core of who we are, it is ??? ?????, true and everlasting.
R Ahron Lopiansky explains that this how the ????, the covenant, mentioned in this weeks Parsha could be made ?? ??? ???? ?? ??? ??? ????? ?? ???? ????, both with the people of that time and with all future generations. How can a covenant include people who arent party to it, people who wouldnt be born for thousands of years?
The answer is that if the connection to Hashem goes to the very heart of who we are, that connection will naturally pass down from generation to generation. Children do as we do, not as we say. The more that our connection to Hashem defines us, the more likely our descendants are to feel that connection as well.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantKi Savo: Really Listening
The Torah tells us that Hashem has chosen us ????? ????? ???????? ??????? ?????? ????? – to guard Hashems Chukim, Mitzvos, and Mishpatim; and to listen to His voice.
Asks R Moshe Feinstein, the Passuk has already specified all categories on Mitzvos; what does the phrase ?????? ?????, and to listen to His voice, add?
R Moshe explains that listening to the voice of Hashem means to do Mitzvos in a way that Hashem finds pleasing. Rather than performed only out of a sense of obligation, we should do Mitzvos with ???? and ????. We should view each Mitzva as a precious opportunity to connect with Hashem, and rejoice in each Mitzva we get to do.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantKi Seitzei: Be The Change
At the end of its discussion of the ?? ???? ?????, the Torah tells us: ????? ??? ?????, ??? ??? ????? ????? – You shall exterminate the evil from your midst, and all the people will hear and be afraid.
R Zelig Reuven Bengis offers a homiletical read of the Passuk. What each person should focus on is ????? ??? ?????, eradicating the bad from within oneself. After a person works on themself, ??? ??? ????? ????? – others will be inspired to change by the example that has been set.
A similar idea is said in the name of the Gra. The Dubno Maggid once asked the Gra if one should focus on bettering them oneself or on ????? ?????, inspiring others. The Gra answered with a Moshol: Focus on filling up your own cup, and when it is full enough, it will overflow and impact those around you.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantShoftim: Elul & Ir Miklat
Many famous ???? ????? are offered about the letters of ????. But the Arizal offers a lesser known one: ???? ???? ????? ??, a Passuk which is taking about the ??? ????. But what connection does the Elul have to the ??? ?????
Perhaps we can explain based on an explanation R Dovid Feinstein offers in this weeks Parsha for why people who were sent to the ??? ???? were those who killed through carelessness. If this person would have had the proper appreciation for life, he would not have been so careless. He was therefore exiled to live among Leviim, so that he could learn from them the value of life.
Perhaps a similar thing is true of Elul. Elul should not be viewed as just a break from regular life or from being who we really are. Rather, the exalted time we spend getting ready for the Yomim Noraim should change how we live the rest of our lives.
Just like an ??? ????, we should spend our time in Elul absorbing the attitude of what life is really about. If we do that properly, those changes will last long after Yom Kippur is over. The effects and lessons of Elul should end in us being ???? ???? ?? ?? ??? ???, feeling the Presence of Hashem all the days of our lives.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantReah: What Are You Looking At?
Among the prohibited birds that the Torah lists is the ???. The Gemara (Chullin 63a) explains that this bird is called ??? because it sees more sharply than othersit can stand in Bavel and spot a carcass in Eretz Yisrael.
R Meir Shapiro explained that this is precisely why the bird is not kosher. Its entire essence is corrupted: it stands in Bavel, a place filled with Tumah, yet it remains blind to its own environment. Instead, it is preoccupied with finding the deficiencies, the neveilos, in Eretz Yisrael.
We ought not to waste our lives finding problems with the lives of other people and places. This is particularly true when those places or people are holier than where we are.
Our lives would be far more productive if we would look for problems that we face where we are; for those are the area that we might actually be able to fix if we tried.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613Participant<stong>Eikev: ????? ??????
The Torah warns us that when we are successful in our endeavors, we should not think that it it is ???? ????? ???, our strength and the might of our hand, that has brought us victory or success. Rather, ??? ????? ?? ?? ????? ???, it is Hashem who gave us the strength to succeed.
R Chaim Shmuelvetiz pointed out that this is true not only of physical success, but of spiritual success as well. While we have to do all we can, whether our efforts are successful is decided by Hashem.
R Chaim Shmuelevitz explains that this is why Chazal phrase the success story of learning Torah as ????? ??????, I have toiled and I have found. While we must toil to understand the Torah, we also must view whatever understanding we merit as something we just found, not something that came as a direct effect of our labors.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVeschanan: The Unanswered Prayer
Moshe Davened to enter Eretz Yisroel 515 times, until Hashem told him to stop. But if Hashem knew that Moshes prayers would not be answered, why didnt He say so at the beginning? Why have Moshe spend all this time and energy on a seemingly futile endeavor?
From where we can see that no prayer, even one that goes unanswered, is in vain. This is because praying is not just a means to end, just a way of getting what you want. Davening is an end in of itself. When you Daven, you connect yourself to Hashem, and acknowledge His mastery over everything. Theres no greater end goal than that.
This idea answers another fundamental question. Hashem already knows what we need without our reminding Him – why do we Daven at all? The ????? answers that prayer is not just about satisfying our needs. In truth, the reason we have needs may be to get us to Daven, thereby connecting ourselves to Hashem and acknowledge His mastery over everything. This is why were here in this world, and it is the greatest need that we have.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantDevarim: The Power of a Mitzva
While recounting his battles with Sichon and Og, Moshe recalls that Hashem specifically told him not to fear Og. But why did Moshe need this reassurance regarding Og, and not Sichon?
Rashi explains what it was about Og that Moshe was afraid of. Chazal tell us that Og was the one who informed Avraham that Lot had been captured. Moshe was afraid that this merit of assisting Avraham would protect Og.
Yet, pointed out R Reuven Grozovsky, Og did not tell this to Avraham in order to assist him. Quite the opposite – Chazal tell us that what Og was really hoping for was that Avraham would be killed in battle, so that Og might be able to marry Sarah.
From here, continued R Reuven Grozovsky, we can see the power of a Mitzva. Og did not actually do anything to help Avraham rescue Lot; he merely informed Avraham that Lot was captured, and he did so hoping that information would harm Avraham. Yet, Moshe was concerned that this single Mitzva might be enough to save Og in battle. We can only imagine how incredible the value of a single Mitzva of ours, done intentions that are at least purer than Ogs, must be.
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???? ?? ??? ??? ?? ?? ?????? ????Zugger613ParticipantMatos: Fighting & Praying
When listing the amount of soldiers sent to fight Midyan, the Torah uses the seemingly repetitive phrase ??? ????, ??? ???? – One thousand per tribe, one thousand per tribe. The Medrash explains that this indicates two distinct groups were sent to the battlefield: one thousand were soldiers, and another thousand were sent to Daven on their behalf.
But why did the people tasked with Tefillah need to go out to the battlefield? Couldnt they just Daven from home?
Rav Yechezkel Levenstein explains that even though only Tzaddikim were chosen as soldiers, there was still a risk they might attribute their success to their own strength rather than Hashem. Seeing others Davening for them on the battlefield would serve as a powerful reminder of where victory truly comes from.
It has also been suggested that being physically present on the battlefield would intensify the Tefillah. Its one thing to Daven for soldiers from the comfort of our homes; but those who witness the danger firsthand are able to Daven with a different level of feeling.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantPinchas: Be Like The Korban
After Moshe asked Hashem to appoint a worthy leader to lead the flock of Hashem, Hashem instructed Moshe about the Korbanos. The Medrash explains that this juxtaposition was no accident. Hashem was telling Moshe: ?? ???? ????? ?? ???, ??? ?? ??? ??? – Rather than commanding Me regarding My children, command My children regarding Me.
R Shimon Schwab points out that the Medrash indicates that the commandment of the Korbanos applies to every Jew, not just the Kohanim. He explains that the different animals that are brought for various Korbanos represent different Jews, each living a different life, but all tied together in the tapestry of Avodas Hashem.
The sheep, which is brought for the daily ????, represents the simple Jew who faithfully follows the Torah. The ram represents a person with noteworthy deeds, just as a ram leads the sheep. The ox repents the Tzaddik who is always engaged in Avodas Hashem, just as the ox is constantly working for its master. The goat, which is brought for a ????, represents the Baal Teshuva.
We can now better understand, explains R Schwab, what Hashem was telling Moshe. Moshe had asked Hashem ?? ???? ??? ?? ???? ??? ??? ??? ????, Let not the nation of Hashem be like sheep who have no shepherd. Hashems answer was that if Bnei Yisroel properly internalize the message of the Korbanos, they will never be without a shepherd; for they will recognize that it Hashem who always guiding them.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantChukas: Seeing Trouble, Seeing Salvation
The Torah tells us ????? ?? ??? ????? ???, those who gaze at the copper snake will live [even though they were bitten by venomous snakes]. The Mishna explains that the copper snake had no power; rather, those whose look up to Hashem would be healed.
Yet if that is so, why does the Torah speak of gazing at the snake?
R Shamshon Raphael Hirsch explains that the snakes were not a punishment – they were the natural state of the desert. (In Devarim, Moshe describes how Hashem miraculously led Bnei Yisroel through the barren desert, and did not allow the native snakes to kill them.) By focusing on that natural danger, Bnei Yisroel were to recognize that it was Hashem who had protected them till now, and would continue to do so if they put their trust in Him.
After the Holocaust, R Tzvi Pesach Frank pointed to this idea from R Hirsch. From the unspeakable horrors that the Jewish people suffered, R Tzvi Pesach observed, we can see what it is that Hashem has protected us from all the other years.
In all too recent memory, we suffered a terrible blow from Hamas. But perhaps that tragedy can help give us an appreciation of what Hashem saved us from as we battled the far mightier Hezbollah and Iran.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantKorach: Blossoming vs Acquiring
To prove Korach wrong, Hashem told Moshe to place a stick from each Shevet before the Mishkan. Miraculously, only Ahrons stick blossomed.
Yet the Ramban points out that this miracle does not seem to refute the arguments of Korach. Korachs fight was against Ahron becoming the Kohen Gadol, not against Shevet Levi. If so, how does the sprouting of the stick that represented Shevet Levi show that Korach was wrong?
R Ahron Lopiansky explains there are two ways people pursue greatness. One is by looking inward and asking: What strengths do I have, and what am I uniquely suited to produce?
The other is by looking outward. This is hinted in Chazals phrase ???? ?????, Korachs eye led him astray. His ambitions were based not on his own strengths, but on what he saw in Ahron.
This is why Ahrons blossoming stick was such a fitting sign. The Torah emphasizes its natural growth: ???? ??? ???? ??? ????? ????? – it sprouted, budded, and produced almonds. The almonds werent placed on it; they emerged from within. This symbolized the answer to Korach: Spiritual growth must be produced from what we have within ourselves.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantShelach: What Do You Want
Chazal tell us that if one properly fulfills the mitzva of Tzitzis, it is as if he has fulfilled all 613 of the mitzvos. But how exactly does that work?
The Alshich explains this based on the axiom that ????? ???? ????? ????? ?????, Hashem values the intention to do good as if one has already acted out their intentions.
Points out the Alshich, the mitzva of Tzitizis is supposed to remind us of all the Mitzvos- as the passuk says, ?????? ???? ?????? ?? ?? ???? ??, Gazing at the Tzitzis is supposed to remind a person of all of the Mitzvos. And once a person truly intends to do all of the Mitzvos, Hashem considers the acts to be done already.
This idea need not be limited to Tzitzis. Whenever a person stops and thinks about how much they would like to do a Mitzva, Hashem values it as if the mitzva is already done.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantBehaaloscha: ??? ??????
The ???? writes that the four Degalim, the encampments in which the Shevatim traveled, represents four aspects of Avodas Hashem – Torah, Teshuva, Tefilah, and Chessed. He writes that the Degel of Ephraim, composed of the Shevatim of Ephraim, Menashe, and Binyomim, represents Tefilah.
Perhaps we can suggest that the names of the ????? of each Shevet hint to one of the three types of Tefila that we include in our ????? ????. They are: ???, the first three bravhos of praise of Hashem; ????, requests from Hashem, and finally ?????, thanking Hashem.
The ???? of Binyomin was ????? ?? ??????. The first half of the first name is ???, which can be a hint to the first Bracha of Avos. The second half of the first name is ??; Din is related to Gevurah, which is the subject of the second Bracha. The second name can be split into two words, ?? and ????. The word ?? means a troop or battalion, and in the Piyutim many Melachim together are referred to as a ????. Perhaps this hints to the fact that the Melachim are ?????, all answer together, when we say ????? as sort of the third Bracha which is about ?????.
The ???? of Ephraim was ?????? ?? ??????. Perhaps this hints that ???, my G-d, is ???, listening to my requests. This is ??? ???, the glory of my nation, as the Torah tells us in Devarim: ????? ????????? ???????? ??????????? ??????? ????????? ??????? ????? ????????? ????????????????? ???????, For who is a great nation that has Hashem close to them, like Hashem our G-d is whenever we call out to Him?
The ???? of Menashe was ?????? ?? ??????. This can hint to the last section of ?????. The first name can be read as ???? ??, Hashem has given (???) to me. The second name can be read as ??? ???, the Rock (Hashem, who is called ???) has redeemed me.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantNaso: A Changed Person
After detailing the Korban that a Nazir is to bring at the end of his period of Nazzirus, the Torah writes: ???? ???? ????? ???, afterwards the Nazir may drink wine.
The ???? ??? points out that this terminology seems somewhat surprising. This man is no longer a Nazir; that is precisely why he is now allowed to drink wine! If so, why does the Torah refer to him as a Nazir?
The ???? ??? explains that if this person has approached his period of Nazzirus correctly, it will continue to define him after the Halachic period of Nazzirus has ended.
When a Nazir holds himself back from wine and from physical beautification, he changes who he is and what is important to him. Even when he once again partakes in normal day to day life, he does so with a different perspective. These things are no longer what defines him – his time as a Nazir is what defines him.
The same is true of all of the Mitzvos. The Mitzvos are not just a set of motions that we are to go through – they are intended to plant within us a new perspective on life, to change who we are. If we approach the Mitzvos as such, they will continue to define us even when we are engaged in the mundane aspects of life.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613Participant<strong->Behar: All For the Boss
The Vilna Goan makes a cryptic comment on this weeks Parsha. He writes that there two types of people who eat for free: One is a relative who gets a free meal due to his relationship with the host, and the other is a worker who gets lunch from his employer while he is on the job. Based on the Gemora, the Vilna Goan writes that the ???? of Yovel, when we eat without working the land, is compared to a worker rather than a relative. How are we to understand this?
R Ahron Lopiansky explains that we normally think of Bitachon as simply relying on Hashem. In this conception, since Hashem has told us that He is ???? ??? ??? ??? (????? ???, ??), we are merely relying on Him to do as He said He would.
However, there is a deeper form of Bitachon that the Vilna Goan is alluding to here. Imagine a company that has a particularly valuable and committed employee. If this company is smart, they will do everything in their power to ensure all of the employees needs are taken care of. This is because an employee will be able to perform the most for the company if they have what they need to succeed.
This goes to the heart of our relationship with Hashem. We should not come to Hashem asking only for a handout based on our relationship with Him; that would be akin to asking for a free meal from a relative. Rather, we are to approach Hashem as a worker. When everything we do is really for Him, we rely on Hashem to provide us with what we need to get the job done.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantEmor/Lag baOmer: Celebrating What is Beyond Us
This weeks Parsha contains the Mitzva of Sefiras haOmer: ????? ?????? ???, You shall count fifty days. Yet, we actually only count 49 days. Why dont we count the final, 50th day?
The Kozhiglover Goan offers a fascinating explanation in his Sefer ??? ???. Each day of the Sefira corresponds to one of the fifty ???? ????, the gates of wisdom through which the Torah can be understood. Yet, even Moshe was unable to comprehend the 50th gate. We therefore do not count that day to remind ourselves that there is always a part of the Torah that is beyond us – no matter how much Torah we learn, we are never finished.
Perhaps this idea can help us understand Lag baOmer as well. Lag baOmer has become a celebration of Kabbalah, the most sublime secrets of the Torah. Yet, the Shach records (YD 246, 6) that one must learn all of the revealed Torah before they can properly study Kabbalah. If so, what connection can most of us really have with Kabbalah?
Based on the above idea from the Kozhiglover Goan, the answer becomes clear. As we prepare to celebrate the Torah, we should not celebrate only the parts of the Torah that we understand. To celebrate the entirely of the Torah, we must include and acknowledge the parts of the Torah that are beyond our understanding.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantAcharei Mos: Eating Right
One of the very first things that the Torah tells us about the Korban Shelamim is that it must be eaten in two days; any part of the Korban that is left over past two days must be burned rather than eaten. Why is that?
R Yonasan Eibshutz explains that the Korban Shelamim is fundamentally different than other Korbanos. Most Korbanos atone for the Nefesh, the soul that has sinned. The Shelamim, however, is to rectify the ??? ?????, the desire of the flesh. By eating the Shelamim near the Beis HaMikdosh ?????? ????? ??????, one can reset how they approach physicality.
However, the Torah did not want one to eat from the Shelamim excessively. The point of the Shelamim is to reset our attitude towards physicality, and overindulging in eating would undermine that message. Therefore, the Torah allowed us to eat from the Shelamim for only two days.
R Yonasan Eibshutz then adds that really we should have been given only one day to eat the Shelamim, just as every other Korban must be eaten within one day. However, it would not have been appropriate for a person to eat the Shelamim on Friday, and then eat regular meat for Shabbos. Therefore, the Torah allowed us two days to eat the Shelamim.
Perhaps we can suggest that there is a particular connection between Shabbos and the Shelamim. Just as the Shelamim is supposed to recalibrate our relationship with physicality, Shabbos can do much the same. On Shabbos, we eat and we drink; but we do so ?????? ??????, in a way that brings us closer to Hashem rather the opposite.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantTazria/Metzora – Two Types of Troubles
There are two stages that a person afflicted with Tzaras goes through. When the Tzaras first appears, it is declared by the Kohen to be in a state of ????, where he is set aside for seven days to see if the Tzaras spreads. If it spreads, the Kohen then declares it ???? ?????, definite Tzaras.
R Chaim Mintz suggests that these two types of Tzaras reflect the two reasons that Hashem brings troubles upon us. The first is to get a person to be ????? ??????, to examine their actions. Just as the initial ???? ????? must be isolated and examined, so too should a persons first reactions to encountering ?????? be to examine what they might be doing wrong.
But if a person does not react to difficulties by finding and fixing their shortcomings, another form of ?????? may be needed. Unlike the first, there are not merely a wake-up call. These ?????? must be powerful enough to actually fix their problem, not just draw attention to it. An example of this is the ????? who must be isolated from society so that he can internalize and truly appreciate how bad the breakdown in relationships are that Lashon Hara causes.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantShemini: Eating in Two Worlds
The Torah tells us that the signs of a kosher animal are that it has split hooves and chews it cud.
Rabbeinu Ephraim sees in this a hint to what differentiates the Jewish people.
The split hooves represent two different worlds. The Jewish people do not only exist in this physical world; we will continue on and inherit the world to come.
This idea is also expressed by the chewing of the cud. Everything we do in this world, we will get reward for in the world to come.
What we do here is not the end; it is just the beginning.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantTzav: Chametz vs Matza
The Torah tells us that the Mincha of the Kohanim must be Matza, and may not be made of Chametz. Why is that?
The Kli Yakar explains that Chametz, which rises, symbolizes being haughty and full of oneself. Matza, on the other hand, is a lowly bread which symbolizes humility. When the Kohanim bring their Korban, they are to emphasize their complete submission to Hashem, so they bring only Matza and no Chametz.
This is also why we eat Matza on Pesach. Hashem chose us to be His ?? ????? because of our humility and our willingness to subjugate ourselves to Him. Even the smallest amount of Chometz is prohibited, because even the smallest amount of haughtiness will ruin our spiritual stature.
Explains the Kli Yakar, this is why we needed to go to Mitzrayim in the first place. Being slaves in Mitzrayim taught us how to completely submit ourselves – once we have experienced that, we were now to use that ability to become ???? ??.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantVayikra: For the People
The word ????? is written with a small Aleph. The Medrash points out that if read without the Aleph, the Passuk is using the same phrase in regards to Moshe that it does by Bilaam: ????, and Hashem happened upon him. Yet we know that Moshe was the greatest Jew to have ever lived, while Bilaam was rotten to the core – how are we to understand this Medrash?
The Kli Yakar offers a beautiful explanation. Although Bilaam was unworthy of Nevuah, Hashem still used him to send a message to the Jewish people. So too Moshe, despite his exalted state, was still not worthy of the revelations that he experienced. The reason Hashem spoke to Moshe ???? ?? ????, face to face, was for the sake of Bnei Yisroel.
R Chaim Shmuelevitz offers a proof to this idea. Rashi on this Passuk cites from another Medrash that the entirety of the 38 years that Hashem was angry at Bnei Yisroel, He did not speak to Moshe. This shows that ??????? ??? ???? ???, it is only in the merit of the people that Hashem spoke to Moshe.
R Dessler takes this idea one step further. This does not only apply to the Neviim, he writes; it applies to each of us. Whatever spiritual wealth we merit is not actually ours; it has been given to us to share with all of the Jewish nation.
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???? ?? ???? ??? ?? ?? ?????? ????Zugger613ParticipantPekudei: Wrought like Copper
The Medrash tells us that the three metals used for the Mishkan symbolize the three Avos. Avraham and Yitzchak are represented by gold and silver, just as these precious metals need to be purified, so too were they purified by the test Akeidah.
More difficult to understand is what the Medrash says about Yaakov. He is compared to copper, since at the end of the time Yaakov spent with Lavan he remarks ?????, which literally means I learned. Since that word is similar to ????, copper, the Medrash says Yaakov is represented by copper. How are we to understand this?
R Dovid Kagan explains that while gold and silver are purified in a great fire, copper is different. Copper has no moment when it emerges as a new metal; instead it must be wrought slowly and steadily, day in and day out, for it to become something.
Avraham and Yitzchak went through momentous tests that purified them. Yaakov, on the other hand, was changed by no single moment. Yaakov was shaped by the daily grind of life. Yaakov spent 22 years with Lavan, yet managed to remain unaffected by him.
There are times our lives are shaped by the big decisions we make when we know we are at a crossroads. But more often, who we are is shaped by what we do, slowly, steadily, day and day out.
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