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Zugger613Participant
Bechukosai: Seeing the Big Picture ๐ผ
Our Parsha begins with 11 pesukim detailing the berachos that will come to us if we do what Hashem wants, followed by 29 pesukim that detail the curses that will come upon us if we disobey Hashem. Why does there seem to be more curses than blessings?
The Ibn Ezra forcefully writes that in fact, the brachos are more numerous. He points out that each of the brachos is a general statement, which applies to many different scenarios. However, each of the curses is only one specific difficulty.
Perhaps we can glean an insight into human nature from this. We tend to focus on every individual thing that goes wrong, without paying any attention to the many things that Hashem is making sure are going right in our lives.
We should not ignore what is going wrong on our lives. As the Parsha makes clear, these are messages from Hashem about what we need to improve in. But itโs important to put our difficulties in the proper context. There is more good in this world than evil.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantTazria: An Honest Eye
One of the cryptic rules of tzaras is that although even a small white spot can be considered tzaras, a person who turns entirety white without a single spot of healthy skin must be declared Tahor by the Kohen. It is also interesting to note that the Torah conveys this idea not by referring to a person who has become entirely white, but by saying that ืื ืืจืื ืขืื ื ืืืื, โevery [part of the person] that meets the Kohenโs eyeโ seems to be a problematic shade.
There is a fascinating rule that binds a Beis Din when deciding cases of capital punishment; if the accused is unanimously found to be guilty, he may not be put to death. If an opinion is unanimous, we are concerned that not enough effort has gone towards looking at the other side of things; we cannot kill the man.
Perhaps there is a similar lesson to learnt from the Kohen: if every single thing that somebody does seems problematic to our eyes, we cannot convict them. It is almost inconceivable that there can be nothing good about any individual or group. If the only thing we see are the problems, thereโs a very good chance that the problem lies not with them, but with the way that we view them.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Parshas Shemini: K.I.S.S.
Nadav and Avihu were the crown princes of Klal Yisroel, slated to take over after Moshe and Ahron. And yet they they were killed by a supernatural fire on the day of the inauguration of the Mishkan. And although Chazal give us many things that Nadav and Avihu did wrong, they all revolve around what the Torah explicitly says: ืืืงืจืืื ืืคื ื ืืณ ืืฉ ืืจื ืืฉืจ ืื ืฆืื ืืืชื, they brought to Hashem a foreign fire/service, which they had not been commanded to bring.
When McDonaldโs trains their workers, they teach them a very important principle: K.I.S.S. That stands for Keep It Simple, Stupid. We have invested lots of time and money figuring out exactly how to make a burger, and we want you to just do what youโre told. Donโt go decide you think the burgers should be a bit more well done or spiced a bit differently. We know what weโre doing here: just follow the rules.
Hashem knows quite well what the best thing for us to be doing is. Donโt make up your own rules.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayikra: Control
Why does Hashem want us to bring Korbanos? Thereโs nothing we can give to God – what does killing a few animals do?
The Sefer HaChinuch explains that by โsacrificingโ some of our livestock, we are acknowledging that nothing we have is truly ours to begin with. When we bring a Korban, we remind ourselves that everything is only from Hashem.
With this, Rโ Aaron Lopiansky explains why Korbanos are compared to Tefilah. Why do we need to ask Hashem for anything?
Doesnโt He already know what we need?The answer is that when we Daven to Hashem, we are acknowledging that only He has the power to help us. Everything belongs to Hashem, and only He can control His world.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantPekudei: Accounting
The Parsha contains an accounting of all of the resources that went into the building of the Mishkan – how much of each material went to each specific cause.
Rโ Moshe Feinstein writes that this should inspire us to do our own accounting. Hashem has given us a limited amount of time on this world – what are we doing with it? Are we putting our resources and abilities to good use? Each of has unique, God-given talents – are we using them in the right way?
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayakhel: Foundations
The Torah repeatedly emphasizes that the foundations of the Mishkan itself were made out of silver, while the foundations of the ืืฆืจ around the Mishkan were made out of copper. Why were they different?
Rโ Aron Lopiansky explains that the word ืืกืฃ is synonymous with desire through Tanach – for example, ื ืืกืคื ืืื ืืืชื ื ืคืฉื. The foundation of all of the Avodah of the Mishkan was the desire to build a relationship with Hashem. And in our lives, the foundation of our Avodah must be that desire to come close to Hashem.
But the foundations of the ืืฆืจ around the Mishkan were copper. Copper is a tough and impenetrable metal, and therefore used in Tanach as a metaphor for brazenness and stubbornness.
Around the Mishkan that we are to build in our hearts, there needs to be a protective ืืฆืจ. The foundation of this protection must be being impenetrable to outside influences. We cannot allow the values of the society around us to seep in to our hearts and water down our ideals. We should not care what the outside world cares about, or we will quickly stop caring about what we should really care about – ืกึฅืึนืฃ ืึผึธืึธึืจ ืึทืึผึนึฃื ื ึดืฉืึฐืึธึืข ืึถืชึพืึธืึฑืึนืงืื ืึฐืจึธืึ ืึฐืึถืชึพืึดืฆึฐืึบืชึธึฃืื ืฉืึฐืึืึนืจ ืึผึดืึพืึถึื ืึผืืึพืึธืึธืึธึฝื:
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKi Sisa: How ืืื ืืืื Stopped a Deadly Plague
The Parsha opens with an eerily timely warning: if you count Bnei Yisroel, there will be a plague. And indeed the Gemora tells us that in the times of ืืื ืืืื Bnei Yisroel were counted, and a deadly plague began to spread. Interestingly, the plague killed exactly 100 people a day. So to stop the plague, ืืื decreed that everybody should make 100 brachos every day. But how does counting brachos counteract counting people?
Why would a king want to count his people? Simple: he wants to assess the might of his kingdom. But that is based on a false worldview. The security and prosperity of a nation is not determined by its population, but rather by Hashem. Counting the people shows a false sense of security, as if we determine our destiny and not the Almighty.
Brachos are the exact opposite. A bracha is an affirmation that this is Hashemโs world, and He controls everything. We acknowledge that all that we have comes only from Hashem.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantTezaveh: Public Servant
The ืืืื ืืืื ื were fashioned out of a surprising material: Shatnez. Thatโs right, they had threads of wool and linen woven together. Why do the Kohanim wear Shatnez while doing the Avodah?
Rโ Shamshon Raphael Hirsch explains that Shatnez is only forbidden when it is worn for personal pleasure. For instance, one is really allowed to wear Shatnez if they are only checking the size of merchandise. Similarly, the Kohanim are not doing the Avodah for themselves; they are representatives of the entire nation.
But the temptation certainly exists for the Kohanim to let their special status get to their heads, and to let their own Kavod motivate their actions. So the very clothes that the Kohanim wear warn them: if you are only in this for yourself, not only is what youโre doing not a mitzva, but instead it actually becomes an aveirah.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantTerumah: Satisfied?
The Kli Yakar has interesting observation about the measurements of the ืืืื of the ืืฉืื listed in the Parsha: the dimensions of the ืืจืื (2.5 Amos long, 1.5 wide, 1.5 tall) end exclusively in half-measurements, while the most of the measurements of the ืฉืืืื (2 Amos long, 1 wide, 1.5 tall) end in whole numbers. Why the difference in measurements?
The Kli Yakar suggests that the message here is that by ruchniyos, we should never be satisfied with what we have. We should view our current accomplishments as being incomplete, and always be looking for opportunities for further growth.
But when it comes to our material belongings, the opposite is true. We should focus on being satisfied with what we have, on being ืืชืคืง ืืืขืื and ืฉืื ืืืืงื. (As for the half measurement of the height of the ืฉืืืื, the Kli Yakar interprets it to be a warning not to be haughty due to oneโs material success.)
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantYisro – Your Turn
Hashem tells us in this weekโs Parsha: ืึธืึถืฉืึผึธึคื ืึถืชึฐืึถืึ ืขึทืึพืึผึทื ึฐืคึตึฃื ื ึฐืฉืึธืจึดึืื ืึธืึธืึดึฅื ืึถืชึฐืึถึื ืึตืึธึฝื,
I brought you on eagleโs wings to Me. What is this referring to?Rโ Dovid Soloveitchik explains that Bnei Yisroel were on the 49th level of impurity in Mitzrayim, and yet 49 days later they were hearing Hashem at Har Sinai. How could they have changed so quickly?
This Passuk is the answer. Hashem lifted them up miraculously, not just physically, but spiritually as well. By showing us so many miracles in Mitzrayim and Yam Sof, Hashem left us with no choice but to believe in Him.
But as the next Passuk makes clear, after Kabbalas HaTorah the opposite is true. Now itโs all up to you: ืึฐืขึทืชึผึธึื ืึดืึพืฉืึธืึคืึนืขึท ืชึผึดืฉืึฐืึฐืขืึผึ ืึผึฐืงึนืึดึื ืึผืฉืึฐืึทืจึฐืชึผึถึื ืึถืชึพืึผึฐืจึดืืชึดึื ืึดืึฐืึดึจืืชึถื ืึดึคื ืกึฐืึปืึผึธืึ
Hashem lifted us to the heights of ruchniyus, so that we could see what itโs like. But now our job is to climb to those elevated heights ourselves.
From now on, only our choices and our actions will determine how close we are to Hashem.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBo: Emunah Always
The Ramban at the end of this weeks parsha asks, why are so many of the mitzvos ืืืจ ืืืฆืืืช ืืฆืจืื?
He explains that some believe that Hashem created the world, but think that He no longer controlled it. Through the ten makkos, Hashem proved not only that He exists, but that He controls everything that happens, and nobody else does.
But the makkos were a long time ago. With time, people might forget that everything that happens is from Hashem. That is why we need so many mitzvos, to remind us that Hashem runs the world.
The Ramban then takes this a step further. He writes that the purpose of the ื ืกืื ืืืืคืจืกืืื, the obvious miracles, is that we should recognize that what we think of as โnatureโ is in fact ื ืกืื ื ืกืชืจืื, no less miraculous just because it happens more often.
Water to turning blood is obviously the hand of Hashem; but that ought to remind us that Hashem gives us water every day. Why should we consider one to be more miraculous than the other?
The Ramban goes so far as to write:
โืืื ืืืื ืืืง ืืชืืจืช ืืฉื ืจืืื ื ืขื ืฉื ืืืื ืืื ืืืจืื ื ืืืงืจืื ื ืฉืืืื ื ืกืื ืืื ืืื ืืืข ืืื ืืื ืฉื ืขืืื.ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVaeira: The Forest and the Trees
A passuk appears for the first time in this weeks Parsha that we often just tune out: ืืืืืจ ืืณ ืื ืืืืืจ. But letโs think about this a bit. Why does this frequent phrase switch from ืืืืืจ to ืืืืจื?
Rโ Aaron Lopiansky explains that ืืืืืจ comes from the root of ืืืจ, a concrete thing. ืืืืืจ is used when conveying the halachos, the defined details of the mitzvos.
On the other hand, the softer phrase ืืืืืจ is about conveying general ideas, not specific details.
Hashem speaks to Moshe in the form of ืืืืืจ, defined and detailed instructions. But we are not supposed to stop there. We are then supposed to search for the ืืืืจื, the ideas that the mitzvos convey. Then we will be able to fulfill the ืจืฆืื ืืณ even when there is no particular Halacha about what we should do.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayishlach: Legs of Eternity
The Torah tells us that when the Malach of Eisav struggled with Yaakov, ืืืจื ืื ืื ืืืื ืื, ืืืืข ืืืฃ ืืจืื. But how can we say that he saw he could not win if the very next words inform us that he did inflict damage on Yaakovโs hip?
Rโ Aaron Lopiansky explains that the influence of Eisav can never succeed in changing the essence of Yaakov and his children. We are simply too committed to our cause and to our God to be swayed. Therefore all that the nations can do is to physically stop us from carrying out our plans.
The Malach saw that he could not win; he could not change the essence of who Yaakov and his children are. He saw he could only try to affect Yaakovโs โlegsโ, which symbolize our ability to bring our ideals to fruition. He tries to make the world into a goal of its own, instead of being a means to a greater end. And conversely, it is our job to try to fix this world, to turn it into a place where we can all connect to Hashem through Torah and mitzvos.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantToldos: Forge Your Path
The Gemora tells us that Hashem listened to Yitzchakโs teffilos over Rivkaโs since Yitzchak was a ืฆืืืง ืื ืฆืืืง, while Rivkaโs parents were not too righteous.
But why should that be? Shouldnโt a ืฆืืืง ืื ืจืฉืข be the more worthy of the two, since it was more difficult for him or her to break out of the negative mold they were born in?
Rav Dessler quotes a beautiful explanation from his Rebbi, the Alter of Kelm. He explains that since a ืฆืืืง ืื ืจืฉืข realizes that what his parents are doing is wrong, he has an easier time not following his parents lead.
But a ืฆืืืง ืื ืฆืืืง what is in a way a deeper test. He may have good role models, but he must make sure not just to become a copycat. Every person is unique, and Hashem put each of us here to do something different. The ืฆืืืง who realizes that he is more than a copy of his parents, specifically when his parents are great people, is the most impressive.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayeira: Never Say Never
When Sarah overheard what seemed to be three simple Arabs bless her to have a child, she laughed. After all, she was almost 90, and having a child seemed physically impossible.
However, Hashem rebukes Sarah for this laughter. Rโ Moshe Feinstein explains that we must believe that Hashem can do anything, and to dismiss anything as being impossible is at odds with that belief.
Rโ Moshe goes on to explain Sarahโs response, ืืชืืืฉ ืฉืจื ืืืืจ ืื ืฆืืงืชื ืื ืืจืื not as a false denial motivated by fear, but rather as Sarahโs explanation of her actions. Sarah told Avraham that she laughed ืื ืืจืื, โbecause I sawโ that this wish simply isnโt possible. To which Avraham answers: โNoโ, nothing is impossible.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantNoach: The Beauty of the Rainbow ๐
We know that seeing a rainbow is considered a bad sign: it means that Hashem is so angry that he would destroy the world, if not for the fact that He promised not to.
And yet, this can be hard to internalize. Rainbows are just beautiful and so nice to look at. Why is it that this sign of wrath is so pleasant?
Perhaps the beauty of the rainbow is supposed to remind us of the second half of Hashemโs statement. True, He is angry enough that He would destroy the world. But why doesnโt He? Because He loves us so much that He simply canโt do it, no matter how much we may deserve it.
The rainbow is the sign of Hashemโs promise never to turn His back on us. No matter how low we may sink, Hashemโs love for us is always there. And thatโs beautiful indeed.
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืื
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืืZugger613ParticipantBereishis: An Unfinished Work
Almost all of creation came into existence by the word of Hashem – He declared each thing should be, and it was. But man was created differently: by the hand, not the word, of Hashem.
Once spoken, a word can not be changed. However a hand can always continue to create. All of creation is set and fixed in its role, with one exception. The role and nature of a person is not predestined; each person decides, by their own choice, exactly what they will accomplish.
We know that man is created ืืฆืื ืืืืงืื. Obviously this canโt be referring to a physical similarity, because Hashem has no physical form. Rather it means that just like Hashem is a creator, man too can create. No other part of creation can act of its own free volition, deciding its own destiny.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantSukkos: Whatโs the Shake all About?
Although mโikkar haโdin one can fulfill the mitzva of lulav and esrog by merely picking them up, the ืืฉื ื tells us to shake them during ืืื when saying ืืืื ืืืณ ืื ืืื and ืื ื ืืณ ืืืฉืืขื ื ื.
Based on medrashim, the ืชืคืืจืช ืืฉืจืื explains that shaking the four species symbolizes shaking of every part of our body and soul in fervent prayer to Hashem, to both thank Him for all Heโs given us and to request that His kindness continue to surround us.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขโื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayelech: Reconnecting
Hashem tells Moshe some bad news in this weeks Parsha: after Moshe dies, the people will stray from the path, no longer doing what they are supposed to do and being who they are supposed to be. The consequences will be dire, mostly along the theme of: ืืืกืชืจืชื ืคื ื ืืื, I will hide my face from them. If they turn their backs on me, I will turn my back them. There is no greater punishment than this. If you donโt want to develop a relationship with your Father in heaven, then you just wonโt have one.
The ืืืืดื writes in ืืืช ืืืืงืื that although ืืจืื and ืขืืืืช ืืืื are necessary components of Teshuva, they are not the actual essence of Teshuva. Teshuva literally means to return. If someone gets into a fight with a loved one, it is not enough to merely say sorry; they have to rebuild the relationship in order for it to go back to being what it used to be. Teshuva is that process of making it up to Hashem, of fixing what we broke, of coming back to once again be with Him.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantNitzavim: One For All and All For One
Rashi famously writes that after Klal Yisroel heard all of the curses that would befall those who disregard the Torah, their faces turned green out of apprehension. Moshe then told them ืืชื ื ืฆืืื ืืืื ืืืืื, youโre all still here today; despite all the mistakes youโve made, Hashem has not destroyed you.
The obvious question is asked, wasnโt the whole point of the curses to impress upon the nation how crucial keeping the Torah is? Didnโt Moshe just undo what heโd set out to accomplish?
Rโ Betzalel Rudinsky points out that ืืชื ื ืฆืืื ืืืื ืืืืื is plural, referring to the whole nation. The Jewish people as a whole will never be destroyed, even if they may deserve it.
So how do we as individuals tap into this group guarantee? The answer is to be ืืืืื, all together. If we are together as one, connected to every Jew, we are a part of the klal, and the klal will always make it.
Heading into Rosh Hashanah, one way to merit a favorable judgement is to say ืืชืื ืขืื ืื ืืื ืืฉืื, to be at peace with every Jew.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKi Savo: Work Hard
The Meforshim are bothered by several questions on the Pasuk of ืึฒืจึทืึผึดืึ ืึนืึตึฃื ืึธืึดึื ืึทืึผึตึฃืจึถื ืึดืฆึฐืจึทึืึฐืึธื: First of all, what does Lavan bothering Yaakov have to do with going down to Mitrayim? Secondly, why does the Pasuk seem to imply that Lavan did destroy Yaakov if he was ultimately unsuccessful in doing so?
The Kli Yakar has a fascinating explanation. He writes that on some level, Lavan did destroy Yaakov. From the time they spent together, Yaakov was affected by Lavanโs attitude towards this world. This why Yaakov was ืืืงืฉ ืืืฉื ืืฉืืื, slightly too concerned with his comfort in this world. And that is why Klal Yisroel had to go down to Mitzrayim; by experiencing being forced into backbreaking labor, they were able to internalize that ืืื ืืขืื ืืืื.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant<strong>Ki Seitzi: In Gods Hands
Rashi at the end of this weeks Parsha explains that the mitzva of remembering what Amalek did to us is placed right after the the issur of cheating in business, to teach us that this type of dishonesty will be punished by enemies attacking us.
However, Rashi parshas Beshalach writes that Amalek attacked Bnei Yisroel because they said ืืืฉ ืืณ ืืงืจืื ื, questioning if Hashem was really with them. Which one was it?
Rโ Moshe explains that in truth, these are not two different issues. One who thinks that they can get ahead in this world by dishonesty is actually denying that Hashem controls the world. One who believes that Hashem is with us and controls everything knows that only Hashem decides how much money he will end up with – he has no incentive to lie.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantShoftim: Monkey See, Monkey Do
There is a mitzva in this weeks parsha to appoint a Jewish King. And yet, when Bnei Yisroel approached Shmuel HaNavi about doing just that, they were rebuked for it. How can that be?
The Ohr HaChaim explains that although the Jews of that generation were trying to do the right thing, they were doing it for the wrong reason. They didnโt want a king to fulfill the mitzva of Hashem: they just wanted to be like the nations around them, which all had kings. (This is supported by the observation of the Tur that Bnei Yisroel only asked for king in days of Shmuel, since that is when the Pilishtim began to have kings.)
Donโt live your life as a copy of somebody else, even if that person is doing everything right. You have to figure out whatโs right for you, and do it for the right reasons.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantThanks abukspan
Zugger613ParticipantEikev: Do It Right
Rashi famously writes that the Brachos in this weekโs parsha are destined for those who keep ืืฆืืืช ืงืืืช ืืฉืจ ืืฉ ืืขืงืืื, the mitzvos that a person step on with his heel. This is generally understood to be referring to โsmallโ mitzvos that some people ignore.
However, Rโ Moshe Feinstein writes that this is referring to the big mitzvos as well. He points out that Klal Yisroel were praised for accepting the Torah and mitzvos unconditionally when they said ื ืขืฉื ืื ืฉืืข, since they were willing to put aside their own opinions about right and wrong and completely obey Hashemโs Torah and mitzvos.
And yet, says Rโ Moshe, when it comes to the biggest mitzvos, such as learning Torah and giving Tzedaka, many people just do whatever they feel is right, without ever asking a shayla about what they should be doing or how they should be doing it.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantReโah: Key to Contentment
Chazal famously darshan ืขึทืฉึตึผืืจ ืชึฐึผืขึทืฉึตึผืืจ – ืขืฉืจ ืืฉืืื ืฉืชืชืขืฉืจ, tithe so that you will become wealthy. Rโ Shimon Schwab finds this puzzling – since when is wealth the reason we do mitzvos, or even something we should be aspiring towards at all?
Rโ Schwab therefore interprets this based on another saying of Chazal: ืืืื ืืื ืขืฉืืจ, ืืฉืื ืืืืงื. Chazal are not telling us to get rich, they are telling how to be happy with what we have.
One who is only focused on amassing wealth for himself will never be satisfied: ืื ืฉืืฉ ืื ืื ื, ืจืฆื ืืืชืืื. Only when we focus on what we can give to others can material possessions bring us satisfaction.
Rโ Schwab beautifully explains that this why the reward for giving tzeddaka is expressed as ืึทืึฒืจึดืืงึนืชึดึฅื ืึธืึถึื ืึผึฐืจึธืึธึื ืขึทืึพืึผึฐืึดืึพืึธึฝื, I will give you until you say โenoughโ. One who gives to others will be blessed with appreciation for what they have, and not want anything else.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVโeschanan: See Who You Can Be
Before his death, Moshe sought to recap all that had happened to Klal Yisroel in his lifetime, putting special emphasis on the things that needed improvement. Moshe did not hold back, letting the nation know exactly what their mistakes were.
Yet constantly interspersed with this rebuke is a tremendous amount of praise. Moshe constantly emphasizes how special Klal Yisroel is, the chosen nation of Hashem. ืื ืื ืืื ืืืื ืืฉืจ ืื ืืืืงืื ืงืจืืืื ืืืื
The Ran explains that these two elements are both necessary and complimentary. As long as a person has not acknowledged his mistakes and shortcomings, he has no chance of fixing them. But it is not enough to just point these things out. A person also has to believe that he is capable of being better than he is now, that he can rise above his shortcomings, that he has the potential within him to be great. Only when a person sees both where they are and where they can reach can they excel.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantDevarim: Always Applicable*
One of the last things that Moshe did before his death was to translate the Torah into all seventy languages for nation that he was about to leave. Why did he do this now?
The Ksav Sofer explains that until now, Moshe was able to speak directly to Hashem whenever an issue arose. But from now on, the Jews would be on their own, and they had to learn how to lead themselves.
By translating the Torah, Moshe was trying to emphasize that the ideals and laws of the Torah are not limited to one time period or location. Wherever you find yourself, the Torah is translatable and applicable to your situation. The Torah has all of the answers in it; you just have to look hard enough.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantMattos: Learn From All
When Bnei Gad and Reuven asked Moshe if they could live on the other side of the Yarden, outside of Eretz Yisroel proper, Moshe wasnโt very happy. How can you abandon your brothers, he asked them? Bnei Gad and Reuven answered that they would stay with the rest of the nation until the entire Eretz Yisroel was conquered, and each Shevet settled their specific portion of it. We can easily understand why they were needed during the war, but what was the point of watching everyone else split up the land?
Perhaps we can suggest that Moshe was not only worried whether the Shevatim would not help each other during war and hardship. He wanted them to be together as one people in times of peace as well. Each Shevet is a piece of the greater whole, and each has a lesson to teach the others. Only when we spend time seeing how others go about living their lives can we learn from them what we might be able to do better.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantPinchas: Consistency is Key ๐
The Korban Tamid, which literally translated means โthe constant Korbanโ, was brought twice every day in the Beis Hamikdosh. Any other Korbanos had to be brought in between the Tamid of the morning and the Tamid of the afternoon. We see how integral the role of our constant, everyday actions is. It is often easier to be excited about a rare mitzva, like a Korban Musaf. But ืชืืืจ ืืฉืืื ื ืชืืืจ, ืชืืืจ ืงืืื – the everyday mitzvos must come first.
We all know the story of Rabbi Akiva, who was inspired to begin learning at the age of 40 by seeing a hole that had been worn into a rock by the constant dripping of water. He realized there was no magic moment that suddenly changes a person. Only by consistently doing the same thing, day in and day out, can a person change for the better.
The Sefer HaChinuch famously tells us that ืืื ื ืคืขื ืืคื ืคืขืืืืชืื, a person is changed by his actions. Even somebody who is rotten to the core – if he begins to constantly and consistently do what is right – can become great.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBalak: ืืื ืืืืจ ืชืื ืืื ืื
Rashi on this weekโs parsha asks the obvious question: if Bilaam was such a rasha, how did he have nevuah? Rashi answers that the reason Hashem spoke to Bilaam was just so that the nations of the world would not be able to complain that they did not have Neviim to guide them like Klal Yisroel did. So Hashem gave them a Navi, and he only made things worse.
However, this answer is quite puzzling. The nations still seem to have a valid complaint: if we had had a Navi who wasnโt a rasha, maybe we could have been better.
Perhaps we can suggest that the message here is a bit deeper. The nations believed that if only they had somebody with nevuah to guide them, theyโd behave. But Bilaam was living proof that if somebody does not want to do what is right, not only wonโt having a Navi change them, but even being a Navi wonโt help them. All the guidance and heavenly intervention in the world will do nothing for somebody who does not want to be better.
God given gifts will not change a person or a people. The only one who can change you is you.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantChukas: Just Part of the Plan
Moshe Rabbeinu had spent the last forty years trying to lead Bnei Yisroel into Eretz Yisroel. He tried to direct them to do what was right, and was the one who dealt with the fallout when they didnโt listen. But in this parsha, Moshe gets the bad news. He will not be entering Eretz Yisroel. He will die in the desert like the rest of his generation did.
But Moshe didnโt focus on his own disappointment at his lifeโs dream slipping away. The very next pasuk has Moshe back in action, trying to convince Edom to let Bnei Yisroel pass through so they could get to Eretz Yisroel without him. The plan must go on, with me or without me. My job is to do what Hashem says; what part I have to play is up to Him, not me.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKorach: Keeping the Balance
When discussing the Terumah that must always be given to the Kohanim, the Torah refers to it as ืืจืืช ืืื ืขืืื. Why is salt used as a metaphor for the everlasting?
Rabeinu Bachya has a fascinating explanation. He says that since salt is produced by cooking water, salt is a mixture of water and fire. So too, Hashemโs promises are eternal because they are composed of both ืืืืช ืืจืืืื (represented by water) and ืืืืช ืืืื (fire).
Rโ Aaron Lopiansky explains that if Hashem only gave us exactly what we deserve (ืืื), we couldnโt survive. But if Hashem gave us everything without our deserving it, we would become spoiled instead of productive. The balance is crucial.
A similar idea applies in our own lives. If we do what is right only out of a sense of obligation, we will eventually run out of willpower. If we do it only out of idealism and inspiration, we will eventually get disheartened. There needs to be a balance of different motivations, ืืจืื and ืืืื, for us to keep at it.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBahaloscha: Souls on Fire
We know that when Ahron HaKohen lit the menorah, he had to light each flame until it was ืขืืื ืืขืื, strong enough to rise on its own.
Rโ Moshe Feinstein points out that Kohanim were the teachers of the nation, as it says ืืืจื ืืฉืคืื ืืืขืงื, and Ahron was the leader of the Kohanim. He suggests that we therefore learn a lesson about how to inspire the next generation from this particular halacha.
It is not enough to educate our children to just do what they are told; one day, nobody will telling them what to do. We must inspire our children to the point that they want to what is right by themselves. We need to instill in them a passion for yiddishkeit that will continue to burn within them for their entire lives. Only when that flame is burning on its own can it continue on without us.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBamidbar: Free For All
The Medrash tells us that Torah is compared to a desert; just as a desert is ืืคืงืจ ืืื, free to all, so too the Torah is only given to one who makes themselves available to all, ืื ืฉืืคืงืืจ ืขืฆืื ืืื.
Perhaps we can suggest that this why our Parsha, which is focused on counting all of the Jews, begins with mentioning the midbar. Just like the desert is accessible to all, only somebody who is there for every single Jew can become a teacher and leader of the people.
The Torah is not given to any one individual; Hashem promised it to the nation as a whole. The best way to ensure that Hashem gives you access to the light of the Torah is to approach learning Torah not for your individual satisfaction, but as a representative of the people.
ืืืืฉืดื ืืืืจืดื ืืืืืช: ืืืคืืื ืืืจ โืื ืฉืืื ืขื ืื ืช ืืืื, ืืกืคืืงืื ืืืื ืืืืื ืืืืืโ. ืื ืืืฉืจ ืืื ืชื ืฉืชืืื ืืชืืจื ืืขืืื, ืืืฉืจ ืจืืื ืืคื ืืืืช ืฉืชืืื ืืชืืจื ืืขืืื, ืืกืคืืงืื ืืืื ืืืืื ืืืืื ืืคื ืืื ืชื ืฉืจืฆื.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBechukosai: Just Do It
In the middle of the frightening
ืงืืืืช that we are told will befall us if we stray from the path of Torah and mitzvos, the Parsha tells us of a positive development: ืึฐืึดืชึฐืึทืึผึคืึผ ืึถืชึพืขึฒืึบื ึธืึ, Klal Yisroel will admit to their sins. And yet, the ืงืืืืช continue on after that pasuk. If we admit to the mistakes weโve made, why donโt our troubles end there?The Vilna Gaon explains that admitting what youโre doing is wrong is only half the battle. Realizing your mistakes is only helpful if you correct them afterwards. It is not enough to find where weโve fallen short of living up to our ideals; we must fix the issue if we want anything to change.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantEmor: Live Life
We know that a Kohen may not become ืืื by coming into contact with a dead body. But why is that?
Rโ Shamshon Rephael Hirsch explains that in many other religions, a priestโs job only relates to death. These religions think that religion is only an explanation for where we go when we die, but not a set of instructions for how we should live our lives while weโre here.
We believe just the opposite. Once somebody has died, itโs too late for them to change. Our religion is all about improving ourselves while we still can. The Kohanim are forbidden from dealing with the dead in order to emphasize that our religion is about life, not death.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantAcharei Mos: Tainted Ideals*
On ืืื ืืืืคืืจืื the Kohen Gadol brings three different korbanos: one for his own personal sins, one for the sins of the entire nation, and one specifically for the sin of ืืืืืช ืืงืืฉ, allowing the ืืืช ืืืงืืฉ to become impure, a sin which is attributed to the Kohanim. What is it that makes this particular sin so severe that it needs its own special atonement on ืืื ืืืืคืืจืื?
Rโ Samson Raphael Hirsch explains that the ืืืช ืืืงืืฉ is symbolic of the highest ideals of the Jewish people, of perfection itself. And so by having a ืืงืืฉ in their midst, the Jewish nation proclaimed both its loyalty to pure Jewish ideals and its desire to draw closer to perfection. Despite whatever shortcomings we may have had, the ideals remained intact.
However, once we allow the ืืืช ืืืงืืฉ to become defiled, we show that we do not cherish and look up to the Jewish ideals in their purest form. We have allowed the actual way that we live our lives to water down our ideals. And once that happens, we have no ideals left to guide us and urge us to be better. We have nothing left to go back to. This is is why such a dramatic rectification is required specifically for this sin.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Tazria-Metzora: Get the Hint*
Chazal tell us that ืฆืจืขืช would afflict those who spoke lashon hara. The meforshim point out that the treatment of a one who has ืฆืจืขืช seems to emphasize this message: just as lashon hara causes people to turn away from one another, so too a ืืฆืืจืข is sent away from society.
The Sefer HaChinuch suggests that the takeaway message from all this is that nothing happens to us for no reason. If we find ourselves suffering from some sort of sickness or trouble, it is important for us to realize that Hashem is trying to tell us something. By examining Hashem is doing to us, we can attempt to see what messages He is trying to tell us.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantThanks choosid. And thanks Reb Eliezer for all your additions.
Zugger613ParticipantShemini: Get Ready
Rโ Dovid Feinstein asks why the Torah refers to the day the Mishkan was erected as the eighth day of the Mishkans preparations; why wasnโt it referred to as the first day of the Mishkanโs completion?
He suggests that this is to teach us the importance of preparing to do a mitzva. The time we spend getting ready for Pesach and the like should not be viewed merely as a necessary chore; they are an integral part of the process of the mitzva.
The time and effort we spend preparing for a mitzva do more than ensure that the mitzva is done properly. The more time and effort we spend preparing, the more we will view mitzva as being important. And the more we view the mitzva as being important, the more of an effect it will have on how we conduct the rest of our lives.
This idea is also integral to ืกืคืืจืช ืืขืืืจ – if we want the Torah to change who we are, we must prepare ourselves first.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantTzav: Take Out The Garbage
One of the most intriguing types of ืขืืืื that a ืืื did was the ืชืจืืืช ืืืฉื, which was essentially the cleaning up of the ashes of all the Korbanos that had been brought that day. The Torah even emphasizes that this must be done in the full dress uniform of the ืืืื ืืืื ื. Why is this necessary?
The Abarbanel explains that there is a danger in doing the ืขืืืื. A ืืื can easily fall into the trap of focusing only on his own honor in this very public role, instead of on increasing ืืืื ืฉืืื as he should.
The ืืื is therefore instructed to put on his special ืืืื ืืืื ื, and essentially mop the floor. This will teach him not to focus on his own honor, but rather on the importance of the job that he is doing – carrying out Hashemโs will.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayikra: What Lasts
We know that somebody who does one of various aveiros is supposed to bring a Korban. But how does killing an animal fix what he has done wrong?
The Sefer HaChinuch explains that a Korban is supposed to drive home the idea that nothing physical lasts forever. Just as this animal graphically met its end, one day our bodies will cease to exist. Our bodies and physical needs therefore should not be the main focus of our lives.
This is supposed to inspire us to think about the parts of ourselves that will last past the day of death, the attributes that an animal does not have: our intellect and our neshama. One who focuses their life on the needs of their spiritual selves is on track to lead a productive and meaningful life.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืื ื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayakhel/Pekudei: Use of Resources
The 224 pesukim of Vayakhel and Pekudei are essentially a list of who did what for the Mishkan, and how much of each material was donated.
Rโ Moshe Feinstein suggests we can learn from here that just like Betzalel and the builders of the Mishkan, we need to keep a cheshbon of all of the resources that Hashem has granted us, and make sure that we are making the most out of our time and talents.
Somebody who has been given a good head, the ability to influence others, or more money than they need for their personal lives has a responsibility to try to help others and increase ืืืื ืฉืืื. There is something out there that only you are perfectly equipped to accomplish – donโt squander the resources that Hashem has entrusted you with.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืMarch 4, 2021 10:09 pm at 10:09 pm in reply to: How ืืื ืืืื Stopped a Deadly Plague #1954282Zugger613ParticipantBump
Zugger613ParticipantTezaveh: In Control
The Gemora tells us that the ืืขืื, the outer robe of the Kohen Gadol, was ืืืคืจ on murder. But how does that work?
The Akeidas Yitzchak, a late Rishon, explains that the lesson of the ืืขืื, when properly internalized, will fix the underlying issues that bring one to murder (which is the highest level of ืืคืจื). A person can only come to murder another if they have become so angry that they have completely lost control of themselves, and their actions are no longer rational.
The ืืขืื, a narrow robe that went down to the ankles, is the exact opposite of this. The ืืขืื made sure every step of its wearer would be measured, deliberate, and thought out; no move was to be made impetuously.
From the ืืขืื we learn that every step and decision that a person makes in their lives should not be made in haste, but must be deliberate and thought out.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Teruma: Spokespeople*
Inside the ืืจืื were some of the most consequential items in all of history: the pieces of the first luchos, the second luchos, and the original Sefer Torah that Moshe wrote. And yet, when Hashem spoke to Moshe, his voice did not emanate from inside the ืืจืื. Instead, the voice came from in between the ืืจืืืื on the top of the ืืจืื. Why was that?
Perhaps we can suggest that this goes to show that the Torah is not supposed to exist as an interesting intellectual book on a shelf. Hashemโs Presence is only felt when people, symbolized by the ืืจืืืื, live their lives based on the Torah.
The Mishkan, the Beis HaMikdosh, and the Torah itself are only there to teach us how to live our lives in accordance with Hashemโs will. But it is up to us to live up to these ideals in our own lives, and only through our actions can Hashemโs Presence be felt.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Mishpatim: Constant Connection*
The first Rashi in the Parsha asks why the appointment of judges is placed right next to ืคืกืืงืื dealing with the ืืืื. Quoting Chazal, Rashi answers that this teaches us that the Sanhedrin should sit next to the ืืืื in the ืืืช ืืืงืืฉ.
Perhaps we can suggest that this juxtaposition teaches us how we are supposed to view all Mishpatim. These mitzvos do not exist merely to ensure that society functions fairly. Like the ืืืื, they exist primarily to connect us to Hashem.
The multitudes of mishpatim ensure that we never forget Hashem. Wherever we go and whatever we do, there is a rule in Hashemโs Torah instructing us how to behave. The fact that the Torah is so ingrained in every part of our lives is supposed to serve as a constant reminder that we are Hashemโs chosen people, and serve as a way of constantly connecting to Him.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantYisro: โCuz I Said So
Rโ Samson Raphael Hirsch has a beautiful explanation of what Bnei Yisroel meant when they said ื ืขืฉื ืื ืฉืืข:
First comes the ื ืขืฉื; we keep the mitzvos because Hashem told us to, for only by obeying Him can we develop a relationship with Him.
Then comes the ื ืฉืืข. This is when we try to listen to the messages behind the mitzvos, to figure out from the mitzvos how to lead the rest of our lives.
But the ื ืฉืืข, the lessons we take from the mitzvos, are themselves a part of the ื ืขืฉื, obeying Hashem. We donโt keep the moral lessons of the mitzvos because we happen to like them. We accept them as correct because they are God given, a part of Hashemโs mitzvos.
Morals that human beings make up change every decade, because they are based on nothing more than passing feelings and fads. Only a morality based on the eternal word of Hashem can last forever.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBo: Constant Renewal
Rโ Samson Raphael Hirsch points out that the core identity of the Jewish people was forged in a situation which would have caused most nations to completely forget who they are; in the darkness and difficultly of slavery and genocide. He opines that overcoming this near-death experience in the infancy of our nation is what allowed us to survive thousands of years of hardship without abandoning our identity as Hashemโs chosen people.
Perhaps we can suggest that this message is hinted to in the very first mitzva that Bnei Yisroel received. One of the messages of ืงืืืืฉ ืืืืืฉ is even when what little light we have to guide us through the night seems to have disappeared, we are certain it will return. And no matter how much the light of Klal Yisroel may be dimmed by the darkness of Galus, we know that we will be able to shine brightly once again.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจโ ืืืฆืืื ืฉืืื -
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