Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In Vayikra, Levyticus 1, 8, Rabbeinu Bachaye explains the concept of sacrifices; “G-d takes delight in His most perfect creation, i.e. man, for whose sake the entire universe has been created. Their purpose is to be so governed by their intellect that they will remain free from sin just like the angels. If man does sin, due to the evil urge, it is appropriate that he repent and recognize his Creator whose will he transgressed, and that the sin he committed affected both his body and his spirit. Since everything man does involves three components, the Torah commanded man to bring a sacrifice to atone for his sin and to place his hands on the sacrificial animal in order to atone for the physical action involved in the sin. He has to confess with words in order to make up for having misused the power of speech. He has to burn up the inner organs of the animal including the kidneys, the seat of his thoughts, in order to make up for the faulty thinking. Tanchuma Shelach 14 explains the concept of animal sacrifice in a similar way. Whenever Avraham Avinu prepared a part of the animal that was ‘in lieu ‘of his son Yitzchak (by the Akeida), he first recited a prayer beginning with the words: “May it be Your will Hashem that the sacrificial service I am about to perform should be considered as if it had been performed on my son. The animal’s blood should be considered as Yitzchak’s blood, its body which is being burned as if Yitzchak’s body had been burned.” G-d accepts the sinner’s offering in place of the sinner and grants him atonement. This is an expression of G-d’s great love for His people.”

The lesson of the קרבן, translated as a sacrifice, but more appropriately to bring oneself closer to Hashem, is to without ambiguity place oneself completely in Hashem’s presence with constancy. As quoted above, “for Hashem’s desire is that a person…  should be completely intellectual (dominating all emotional reactions) negating any emotional influence that causes sin due to momentarily removing one from intellectual clarity.” How? By placing oneself in His presence.

In the episode of מי מריבה, Numbers 20:1-14, Moshe Rabbeinu struck the rock twice, and miraculously, abundant water came forth. Hashem admonished Moshe and Aharon, “Because you weren’t focused on Me, לא האמנתי בי to sanctify Me… They were punished, the Torah relates that the בני ישראל who quarreled with Him; “Why did you bring us to a place of desolation”, caused Moshe Rabbeinu to be angered. Was his mistake becoming angry or was it a ‘lack of faith’ in Hashem? The מהר”ל, Maharal in גור אריה explains that if a person is in a mental state of unequivocal אמונה, which infuses one with ecstasy, enthusiasm, and serenity, one’s self-preoccupied emotions are completely superseded and negated. The fact that the moment of miraculous intervention by Hashem, Moshe became indignant, was an indication that his connection to Hashem was ‘only 99%’ at that moment. Absolute clarity precludes self-regarding emotional activity such as anger.

This lesson is emphasized in the Purim story; Esther, Ch, 5:9-14. After attending, at Queen Esther’s invitation, a private lavish feast with her and the king, Haman is ‘exuberant and enthusiastic.’ But when he sees that once again, Mordechai doesn’t show respect to him, he is infuriated! Nevertheless, he restrained himself (from harming him) and convenes a conference with his friends and his wife, Zeresh. Haman glowingly boasts of his immense wealth, huge and politically powerful family and the preeminent esteem the king has for him- and now he was just invited to the inner chambers of the palace. But what do we do with this villain, Mordechai? It seems very strange that a person who achieved such power, wealth, dominance, fame and glory should be bothered by one Jew. He should be gloating with jubilation! And what was the solution to hang him on a gallows that was approximately nine stories high?

Haman was a person whose self-worth was all in comparison to others, robbing himself of true inner self-worth, which can only be obtained when one recognizes that all is a gift from the Creator. He, therefore, is incensed that a person could violate his sense of fame and acclaim. But he decides not to harm Mordechai, for if people will disparage him that he focuses on one person out of millions, who do bow down to him. His wife advises him to hang Mordechai on a gallows that the whole city of Shushan will see, due to its extreme height, and announce that this was done to teach that if one doesn’t follow the king’s directive to bow to Haman (3,2) one is considered rebellious and is hanged. In this manner, Haman’s emotional pain will be satisfied, all while he still will be regarded with admiration. We are being taught the power of emotion, and how it can completely direct one’s thought in the wrong manner.

The reason we drink wine on Purim, the קיצור שלחן ערוך explains, is due to the miracle of Purim took place with the assistance of wine. How was it possible for King Ahasuerus to kill his beloved queen without true contemplation? The מגילה says, “he was very incensed and anger burned in his heart,” he had lost all intellectual reason due to his ‘heart being merry with wine.’ The Megillah emphasized that the feast of Esther was one of wine drinking. When his closest advisor, Haman irritated him and his anger was flaming- he gets rid of him… again, due to impulsive action due to being inebriated!

Harav Mendel Kaplan זצ”ל, whose perception of human psychology was sagacious taught that in today’s world (1970) it’s impossible for a parent to discipline, for if one is angry, it is all emotion, and if one is not angry they won’t take the time and effort to intelligently assess the particular emotional, intellectual, and societal makeup and needs of the child. He taught us that in 1970; what would he say today?!

The idea of תפלה, prayer is in place of sacrifices. When one enters a synagogue in awe and love of Hashem, when one truly and honestly transcends all of self-centeredness and places oneself on His stage, one can truly begin to control emotions and focus intellectually, In this manner, one could protect oneself from ruining friendships, marriages, children and to act in a positive, logical manner.

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By Rabbi Shloimie Lindenbaum

ואם לא תגיע ידו די שה והביא את אשמו…אחד לחטאת ואחד לעולה (פרק ה פסוק ז)

If one sins and is obligated to bring a קרבן עולה ויורד, their financial status determines what they need to bring as a קרבן. A wealthy individual brings a sheep as an אשם, a poor person brings two birds- one עולה and one חטאת, and a destitute person brings a מנחה. The אבן עזרא is bothered, why does a poor person have to bring two offerings while a wealthy person only brings one? He answers that the poor person brings a חטאת to atone for his sin, and he must also bring an עולה, which atones for improper thoughts, because he may have been jealous that he cannot bring the קרבן of a wealthy person. R’ Elya Baruch Finkel points out that this poor person may have been poor for a while- why only now are we concerned that he became jealous? R’ Finkel answers that we can trust a poor person to work on themselves in overcoming jealousy regarding worldly matters, but here they are looking to serve Hashem in a better way. We are nervous that they will be jealous of how the wealthy person can “give more” to Hashem in their service of Him. Even though their jealousy is in spiritual matters, this is still not the proper approach, and they must atone for this as well. Although we are instructed to utilize jealousy in רוחניות, this is only to push ourselves to work harder, but in the tools that we are given, that is totally from Hashem. One should not be jealous of others that they can serve Hashem with more money, brains, or other assets, because these are all gifts from Hashem. We should be satisfied with our lot and only use jealousy as an impetus to work harder in serving Him.

כי מחה אמחה את את זכר עמלק (פרשת זכור)

The Sfas Emes notes that when it comes to destroying עמלק and פורים, there are many examples of “doubles”. The double expression of “מחה אמחה”, the two days of פורים, two months of אדר, reading the מגילה twice, and other examples. He explains the significance of this based on the גמרא in מגילה that המן was not worried about the Jews being protected by their מצוות because they were “sleeping” in their מצוה observance. This implies that the Jews were doing the מצוות but their performance was in a lazy, uninterested approach. We find a similar concept before עמלק attacks in the מדבר that חז”ל tell us “רפו ידיהם מן התורה”, we “loosened our hands” in keeping the Torah. This is the way in which our enemies, especially עמלק, can be successful, when we take the excitement and emotion out of our Torah and מצוות. This is also referenced by the גמרא that says that after we were saved from המן there was “אורה ושמחה וששון ויקר”, which really refers to Torah, Yom Tov, Bris Milah, and tefillin. The מפרשים explain that the פסוק does not mention these מצוות explicitly because the Jews were always fulfilling the actual מצוות, just they were lacking in the feeling and enthusiasm in their performance. That is why the פסוק refers to it as “light, joy, elation, and glory”, because those are the aspects that returned to us. The Sfas Emes explains that when something is doubled, it is usually not as exciting the second time around. At that point it is old and can be performed by rote. This is why, specifically by אדר and פורים, when we are working on conquering עמלק, there are so many doubles, to prove that we can inject our service of Hashem with feeling and excitement even when it’s not new. This allows us to nip the power of עמלק in the bud and בעזה”י in this זכות we should all see the final גאולה together.  א פריילעכין פורים!!!!!!!

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By Rabbi Naftoly Bier, Rosh Kollel

Dovid Hamelech in Psalms Ch. 22:1 states, “למנצח על אילת השחר”. The Talmud in מס‘ יומא כט , Tractate Yoma 29a, quotes רב אסי , Rav Assi who explains that this refers to the period of אסתר המלכה , Queen Esther.

Why is the metaphor “שחר”, “early morning” used? Just as the early morning is a manifestation of the conclusion of the darkness of nighttime, so too the period of history when Queen Esther lived is the conclusion of all miracles.

What can this mean? If there aren’t any more miracles that should be classified as the beginning of darkness, for it would indicate a lack of intervention by Hashem to protect us. Secondly, have we, the Jewish people, not witnessed miracles? Both we and the non-Jewish world look at our eternity as the biggest miracle of world history!

Rav Yehonason Eybeshitz (18th century) gives the following profound explanation:

For many centuries the accepted idea and argument was that even though Hashem is a benevolent, caring, merciful, giving Being, it is an oxymoron for Him to be involved with this world. Rather, he designated different cosmic forces to engender the smooth running of the world. At times when absolutely necessary, Hashem intervened in a magnificent manner. But, almost as soon as the powerful, momentary impact subsided; we once again wondered- Is Hashem ready to intervene at all times; is it appropriate for a Supreme Being to involve Himself with the daily matters of mortal man?

The story of Purim was a resounding, unequivocal answer; yes! The Megillas Esther which relates the miraculous story of our survival from an attempted genocide by Haman, takes place over a period of ten years. While it was taking place, every happening, every episode was a noteworthy item. When looking in retrospect, it is obvious that Hashem was orchestrating each and every part into a “perfect puzzle”! Every episode was another turning point which led to the salvation of the Jewish people and Haman’s demise. The synchronization was obvious to all; it now led Klal Yisroel to finally, resolutely declare and to decisively embark on a newfound relationship with Hashem. “Hashem knows everything, He is involved with everyone, and He is constantly orchestrating one’s life journey.” The result was to embrace our caring Creator with love and unbridled devotion. For if He is so loving, it is only natural for one to reciprocate. We therefore don’t require open miracles to sustain and embellish our belief and connection to Hashem; we now had unbridled clarity that Hashem is with us, always.

This idea is the basis for the celebratory spirit which permeates Purim. The essential עבודה of Purim, the essence of what transpires on Purim, is the obligation on us to reflect on the relentless, all-consuming, unquenchable love Hashem has for us.

This is turn, naturally, sparks and ignites enthusiasm, excitement, and in turn selfless, loving dedication to Hashem. The ספר חסידים v(12th century) writes that דוד המלך , King David, whenever he would be מתפלל , “pray” to Hashem; he would play his harp in order to saturate his “heart” (emotions) with exuberance due to his ecstasy and exhilaration as a result of being embraced by Hashem.

This is the true definition of תפילה ; to selflessly recognize the “passionate” connection Hashem has with everyone. When we “pray” we are thanking Hashem and gaining closeness to Him we didn’t have yesterday!

In הלכות יום טוב, Chapter 6, 20, the Rambam states, “When a person eats, drinks and celebrates (with enthusiasm) one shouldn’t let themselves be overly drawn to these physical pleasures… for levity is not שמחה…” in 6, 21, he states that the court is obligated to appoint officers who will ensure that people will not conduct themselves improperly…

In the Laws of Megillah (Purim) 2, 15 we are instructed to “eat meat and to prepare an attractive feast… and drink wine until becoming intoxicated and falling asleep,” but there is no mention of appointing officers … why not?

We are being taught that while on Yom Tov one is to acknowledge Hashem’s gifts of the agricultural cycle and therefore one’s focus can be directed on one’s physical world, on Purim one is to totally focus on one’s spiritual component. “נכנס יין יצא סוד” , יין and סוד both have the same numerical value – 70; when one drinks wine, one’s true self is revealed, especially to the person himself. This focus naturally prevents one from misbehavior.

Purim is a day when a metaphysical dynamic endemic to the day was realized. It is a time when our connection to Hashem is uniquely special, it is a day when our beseeching Hashem has a “special power”. If we truly (אדר is an acronym for ראש דבריך אמת , first and foremost one’s words have to be truthful) feel His selfless love and reciprocate with selfless dedication to Him, His world, and His Torah, we can iy”h effect salvation and bracha which we so desperately need- for Him and for us, as His people.

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By Rabbi Shloimie Lindenbaum

אלה פקודי המשכן (פרק לח פסוק כא)

After בני ישראל finished donating all of the materials needed for the משכן, and the craftsmen assembled it and the כלים, the Torah gives a detailed accounting of all of the donations and what they were used for. The מדרש says that this was necessary because there were people amongst בני ישראל who doubted that everything was used for the משכן. Some even suspected משה of keeping some of the wealth for himself. R’ Zalman Sorotzkin points out that we see this trait in our times as well when many people ask צדקה and חסד organizations for an exact accounting of their funds to make sure that every dollar is being spent with a cause. He points out, however, that after בני ישראל gave an abundance of gold towards the עגל הזהב, we don’t find that they asked for an accounting. Why weren’t they concerned there as well that their money is being used properly? R’ Zalman answers that the truest, most innermost desire of every Jew is to serve Hashem properly and do His will. Therefore, when giving money towards a מצוה, people are very exacting with how the money is used because they want to make sure that they are doing as big of a מצוה as possible. When, however, people spend money on an עבירה- be it an עגל הזהב, or some other impure expenditure, they don’t truly want to do it, they were swayed by the יצר הרע. Therefore, they do not need an accounting of every dollar; they wouldn’t mind if some of the money wasn’t actually used for the עבירה and they would be guilty of a smaller sin.

כאשר צוה ה’ כן עשו (פרק לט פסוק מג)

Throughout the construction of the משכן the Torah reiterates that בני ישראל did everything exactly as Hashem commanded. The בית הלוי explains the significance of this repetition especially in the building of the משכן. He says that the מצוה of building the משכן was meant as an atonement for the sin of the עגל הזהב. The root of the עגל was that we took matters into our own hands and wanted to do things our way, making our own decisions. When we followed our own logic without subjugating ourselves and our reasoning to Hashem, we ended up in a sin of עבודה זרה. By building the משכן exactly how Hashem commanded and constantly following every detail of His command, we achieved a כפרה for the עבירה of acting solely on our own decisions.

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By Rabbi Naftoly Bier, Rosh Kollel

The Torah commands, “(Shemos 28:2) Make holy garments for your brother Aharon, for glory and majesty.”

Why is it important that Aharon who is a spiritual giant, a person of saintliness, needs to wear majestic, royal garments? In what manner does it add to his selfless service to Hashem and the Jewish people?

The Chinuch explains that the wearing of these unique garments was a natural means of ensuring that the Kohen, priest, has a proper state of mind during his service in Hashem’s abode, temple. A person is influenced by one’s deeds, his actions shape his thoughts and state of mind. The emissary who intervenes with Hashem on behalf of his people must concentrate and focus only on his mission. By wearing special clothing, it will arouse him to be acutely aware of his standing in front of Hashem. It is comparable to wearing תפילין , tefillin, that serves amongst many reasons, to focus properly.

Additionally, the special clothing and the beauty of our sanctuaries will affect others to atone for their sins and to return to Hashem; they being influenced by their ornate garments which convey the magnitude of serving Hashem.

The physical mundane aspect of our world is a unique gift, enabling one to be constantly aware of Hashem’s benefaction (beauty, nature, health, etc.) thereby ensuring that the epicenter of life is asking what is Hashem’s will?

On Purim, the day that we can attain an attachment to Hashem’s interminable love for us; we are instructed to have a merry feast, including meat and wine (or grape juice). This obligation is according to most incumbent on women also. Again, we are puzzled! Why don’t we spend the whole day in prayer, study, relating all to the miracles of Purim with depth and clarity?

In משלי , Proverbs 9:1-2 it states, “With wisdom she built her home, she has hewn seven pillars. She prepared a feast, mixed the wine and set the table.”

The Medrash says that is a parable. Hashem created the world in seven days, created the land and the bodies of water and vegetation.

Why is a grand feast the metaphor for creation? A phenomenon that exists is that parents will make a lavish feast for their child’s wedding. Human nature is that when one is ecstatic, one wants to share one’s euphoria with others. How? By giving of their “largesse” to others- (“ביום טובה היה בטוב” (קהלת ז‘ י“ד Hashem who had the “supreme exhilaration” of “giving” to His creation is analogous to one who invites others to a feast of joy.

On Purim when we are celebrating Hashem’s love for us, we express our intense appreciation by elevating our spirits, acknowledging with acuity, the gifts of life we are given; henceforth partaking in the most delicious, “uplifting” foods – meat and wine. Used properly, it is a segue to truly connect to Hashem with intense emotion.

Another example of how our relationship with the physical world impacts on our relationship with Hashem is the first משנה in Tractate Megillah. The mitzvah of reading the Scroll of Esther can be done on the 11th, 12th, 13th, 14th, or 15th of Adar. The usual rule is the 14th for unwalled cities and the 15^th for walled cities. The 11th, 12th, and 13th were exceptions for the farmers who came Monday and Thursday to the cities for “market day”. In order that they shouldn’t have to once again make a journey to hear the Megillah, Chazal created a dispensation for them. To show our appreciation for the whole year (Rashi), enabling us to have food and water. Aren’t they doing it for a selfish reason; they need to earn a living? What do we, the city inhabitants, owe them? The answer is appreciation! Isn’t a heartfelt thank you each time they come sufficient?

HaRav Yerucham Levovitz זצ“ל taught that one can truly ascertain another’s true appreciation by observing if the recipient will initiate an action as a consequence of their being a recipient. Some will say they owe it to me, or they did it for their own good, or I said thank you! But real appreciation is when one expends time and effort to truly convey one’s thanks.

The grave and importance is demonstrated in Ethics of the Fathers 6, 6. “Wherever something is said in the name of its original source- giving credit where its due, causes גאולה, salvation to the world.” This idea is derived from when Mordechai told Esther of the plan to poison the king; despite being urged by Mordechai to take credit for it, she gave credit to Mordechai. King Ahasuerus had this noble deed inscribed in his book of chronicles and years later it was the cause of Mordechai being saved from the clutches of Haman and in turn brought about the demise of Haman and the abolishing of his plan to exterminate the Jewish Nation.

Wasn’t Esther putting Mordechai’s life in jeopardy if the plot isn’t proven? The answer given is that we are being taught that an immutable law of Hashem’s world is that when absolute selfless recognition is given to someone only positive results are expected! From this, we discern the enormous magnitude of appreciation!

To truly appreciate Hashem’s eternal beneficence is only possible if we have the same for all humans. We are one person; the physical world, the human society are constant educators how to relate to Hashem’s gifts and to appreciate His love for us.

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By Rabbi Shloimie Lindenbaum

ראו קרא ה’ בשם בצלאל וכו’ (פרק לה פסוק ל)

Moshe announces that Klal Yisroel themselves can see that Hashem appointed Betzalel as the master architect of the משכן. R’ Moshe Feinstein asks, how were they able to see this? He answers that when Hashem bestows a person with a set of skills and talents, it is with the intent that he uses them for the good of Klal Yisroel and for Hashem’s honor. Therefore, by recognizing that Betzalel had all of the abilities required to build the משכן, it was clear to everyone that he was the one intended by Hashem to direct it’s construction. R’ Moshe adds on that we see from here that any gifts that we have from Hashem, in any area of life, are given to us so that we can use them to fulfill His will. By recognizing are talents and abilities we can understand in what way Hashem wants us to contribute to His nation and His honor.

ויכלא העם מהביא (פרק לו פסוק ו)

The Torah tells us that after there was enough material to build the משכן, Moshe told everyone to stop bringing donations, and the פסוק states explicitly that they then ceased from bringing. The Chasam Sofer explains that the reason for the פסוק to affirm that they stopped is to tell us that even in their stopping they were fulfilling a mitzvah. Meaning, that which they stopped the donations was not with a sigh of relief that they were free of the משכן tax, rather they would have gladly continued to donate to the cause. The only reason that they stopped bringing materials was because Moshe told them to. They thereby fulfilled the command of Hashem through Moshe even by discontinuing the donations.

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By Rabbi Naftoly Bier, Rosh Kollel

In פרשת ויהקל, Exodus 35, 21 it states: “And every man whose heart inspired him came, and everyone who’s spirit motivated him brought the option of Hashem for the work of the אהל מועד, the Tabernacle for all it’s labor and  for the sacred vestments.”

The רמב”ן, Nachmanides, explains that this refers to those who came to do the work of sewing, weaving, building, etc. Due to the conditions in Egypt, there were no artisans, for the Egyptians did not trains them, or even moreso, prohibited the from developing their finer skills. Despite this, there were those who had an innate, gifted, natural ability and we’re confident that if they only dedicate themselves to make an effort, Hashem will actualize their earnestness.

To truly understand the lesson of grave importance that is being conveyed to us, HaRav Yerucham Levovitz זצ”ל directs us to the following Medrash.

“This is what Scripture says, “Lazy people, go to the ant; study its ways and learn. Without leaders, officers, or rulers, it lays up its stores during the summer, gathers in its food at the harvest.”(Proverbs 6:6-6:8) What did Solomon see to learn from the ant regarding the lazy person? Our rabbis say that the ant has three floors, and it does not congregate in the top (floor) because of rain, nor does in the bottom because of mud, but rather in the middle. And it only lives for six months. And it goes and gathers in the summer all that it finds, grain, barley and lentils. Rabbi Tanchuma said: All of its life is a grain and a half and (yet) it gathers these? Why does it do this? Because it says: Perhaps the Holy One Blessed Be He will decree life and it will be prepared for me to eat. What they gather from the summer is for the winter, therefore Solomon said: “Lazy people, go to the ant; study its ways and learn.” So to you shall fix for yourselves mitzvot from this world for the world to come.”

This is in itself a profound lesson.

The Medrash continues:

“And what is “study its ways and learn”? Our rabbis say study its manners, because it flees from theft. Rabbi Shimon ben Halafta said: It once happened that a single ant dropped a grain. And all of them (the ants) were coming by and smelling it, and yet not one of them took it. The one who it belonged to came and took it. See the wisdom that there is in it.”

The first lesson is that the primary path to success at the highest level possible is to with enthusiasm, diligence and aspiration initiate a plan to schedule a goal with unadulterated focus, determination and dedication.

This initiative is the true sense of זריזות, alacrity. If an ant instinctively embarks to relentlessly provide for itself, in case Hashem will bless it with a longer life span, we humans who intellectually should understand that all is in His power, should surely  should unequivocally embark on a journey of dedication to Hashem’s desires.

How was it possible that כלל ישראל would accept upon themselves to abide by all the Torah? For when one assumes an initiative with full, supreme dedication, one understands intuitively that Hashem will partner and facilitate it’s happening.

In the מדבר, those who discerned that they were gifted with a natural ability to be craftsmen, though never having developed the skill through constant practice, due to their initiative to dedicate themselves to the “Mishkan Building Project”, were blessed by Hashem that their innate potential would be immediately realized.

One can ask ‘Is there a connection between this critical idea and the second idea of honesty that we can study from an ant?

The Medrash teaches us that if for example hundreds of ants congregated in one place that some food has fallen, when the first ant reaches it, all the other ants will not touch it! They all have a different scent and when one touched it and it’s ‘smell’ is absorbed by the food, the ants all scurry away. Though it’s possible that the ‘first’ ant left it there, no ant will venture to get near the food once its been touched due to an instinctive rule not to in any manner touch something that might belong to another. A human being in such a circumstance can rationalize that either the ant left it there, maybe it’s too heavy for the ant, and I have the right to acquire something that hasn’t been truly claimed yet by another.

The connection could be explained as follows. It’s natural for a person to excuse themselves, to strive for seemingly difficult objectives due to the dedication and initiative it demands. If one truly understands the potential one has been gifted by the Almighty, if one fully comprehends that Hashem is the facilitator of all success, then one will embark on a journey of steadfast action. The true basis for this is one’s selfless dedication to Hashem, which is an outgrowth of their relentless pursuit of truth. It’s not one whose actions are due to looking for attention, acclaim and success. But rather to feel the obligation to actualize the potential Hashem gives one.

The idea is understood in מגילת אסתר. When Queen Esther was hesitant to plead with Kind Ahasuerus to save the Jewish People from the decree of annihilation, Mordechai said, “For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from some other place… And who knows whether it was just for such a time that you attained your royal position.” (Esther 4, 14)

When one is at a juncture of life where they are presented with an opportunity, one must without question or hesitation, act! Take the initiative that Hashem presents and one will be successful!

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By Rabbi Shloimie Lindenbaum

ויעשהו עגל מסכה ויאמרו אלה אלקיך ישראל (פרק לב פסוק ד)

Just a short while after בני ישראל witnessed the wondrous miracles of יציאת מצרים (leaving Egypt), קריעת ים סוף (the splitting of the sea), and מתן תורה (the giving of the Torah), they fell terribly in creating a עגל הזהב (golden calf) and serving it. Rashi tells us that this עבירה was initiated by the ערב רב- the group of Egyptian converts that joined בני ישראל as they left מצרים. Many ask, even if it was the fault of the ערב רב, we are taught that at קריעת ים סוף everyone reached tremendous levels of holiness and prophecy, if so, how could they have fallen so low in such a short amount of time? R’ Chaim Shmulevitz answers that although everyone, even the lowest elements, were on high levels by the ים סוף, it was not something they had worked for. When someone slowly works their way higher and higher in the spiritual spheres, they are constantly changing themselves and truly becoming greater and holier people. However, when someone is given a high level as a gift from Hashem, it does not change their essence. They remain the same person they were before, even through their momentary flash of greatness. Therefore, the ערב רב returned to their true level once the first נסיון, test, came along. Their greatness was not internalized as a real part of them because it was not something that they had worked and prepared for. Our job on this world is to strive and push to become greater and closer to Hashem. The obstacles in our way may seem inconvenient, but it is only by pushing through them and working through the hurdles that we truly make our greatness a part of our essence. The process is slow and arduous, but in this way, we can truly grow and become better people.

ויתן על פניו מסוה ובבא משה לפני ה’ לדבר אתו יסיר את המסוה (פרק לד פסוק לג-ד)

After משה returned from הר סיני the second time, his face shone with a spiritual light that was blinding for בני ישראל. They could not look at his face, and so when he spoke with them, he wore a mask. When he spoke with Hashem, however, he removed his mask. R’ Akiva Eiger explains this on a deeper level. He says that משה was an incredibly humble person- עניו מכל אדם, however he was also the king and leader of בני ישראל. As their leader he needed to act towards them with a certain assertiveness and authority, also demanding a high level of respect. This was his “mask”- concealing his true character of humility with a façade of grandeur for the sake of properly leading and directing Hashem’s nation. It follows then, that when he spoke with Hashem, he removed the “mask” and stood before his Master in his true form of the ultimate humble servant.

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By Rabbi Naftoly Bier, Rosh Kollel

One of the most puzzling, perplexing, bewildering portions of the Torah is the incident of the Golden Calf.

How is it possible that after having witnessed Hashem’s presence at Har Sinai, that people would make the implausible act of violating a directive from Hashem as not to create “forms” that are in “Heaven”? “לא תעשון אתי אלהי כסף ואלהי זהב”

HaRav Nosson Wachtfogel זצ“ל , who was the Mashgiach in Lakewood Yeshiva, a person whose understanding of human nature was profound and singular, taught that there are many fundamental lessons to be derived.

Let us remember that in Egypt בני ישראל were greatly involved with idol worship. As it states; “But they rebelled against Me… They did not forsake the idols of Egypt.” (יחזקאל כ‘, ח-ט) How was it possible for them, fifty days after the exodus from Egypt, to reach the spiritual level of having Hashem speak to them directly (פה אל פה); to attain the spiritual level of Adam, ,אדם הראשון  before he ate from the עץ הדעת, the Tree of Knowledge? The resounding, unequivocal answer is that we are taught הבא לטהר מסייעין אותו . If one truly, relentlessly desires to conduct themselves in the manner that G-d prescribes for us, he will gain a silent partner, who will magnanimously facilitate its accomplishment; that being G-d Himself.

It therefore follows that when one is confronted with situations and tests of life which need focus and assistance from Hashem, one has to be cognizant that the only manner in which to overcome hurdles is with Hashem’s help.

Human nature is the opposite; we want to declare כחי ועצם ידי , I am, I can, I am able to create, conquer, and be productive on my own. If we lose the correct focus of the true dynamic of success; then we lose our partner, Hashem, and yes, we can create a golden calf.

Another lesson is the following: A person could have a revelation, one can witness a miracle. For example; a person who has been told by a doctor that he or she has an inoperable brain tumor has disappeared; at that moment it’s obvious that there is a G-d who performed a miracle.

But a month or a year later the person is once again, an agnostic or one who believes in G-d, but still conducts their previous pattern of living.

To truly change, to with certainty not lose the power of the moment, necessitates constant intellectual and emotional focus on their invaluable experience. Human nature demands that one can only effect change by relentless fixation without any divergence, and repetitive actions which inculcate a new perspective as part and parcel of one’s personality

Though they had witnessed the awesome, “earth-shattering” experience of הר סיני . They had squandered the opportunity of acuity through constant focus and therefore made a terrible mistake.

The third lesson is that the revelation of Hashem at Mt. Sinai included their ability to “see” the happenings in “Heaven” itself. That is what the prophet יחזקאל , Ezekiel in Chapter 1 describes, “And I saw… the forms of four distinct living beings…” (the celestial chariot) was discerned by all of the Jewish people.

But a revelation of the metaphysical sphere necessitates dogged contemplation, intellectual resolution and repetitive action. To apply a vision of the supernatural to the life of a human can’t be correct without a determined, truthful effort. Those who were involved with the Golden Calf had not dedicated the necessary time to truly understand the implications of their newly found revelation in order to use it properly.

Three major lessons: change is the most difficult challenge and accomplishment of life, we need G-d’s partnership.

We are not creations of intellect or emotion but rather what creates our essence is constancy of behavior. To thoroughly and “perfectly” understand what is presented to us demands sincere deliberation, reflection and action.

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By Rabbi Shloimie Lindenbaum

מחוץ לפרוכת אשר על העדת יערך אותו (פרק כז פסוק כא)

The Torah commands בני ישראל to donate olive oil for use in the משכן and explains that its purpose will be for the מנורה which is to be placed outside the curtain that is near the “testimony” (referring to the לוחות- the tablets with the Ten Commandments). The גמרא in שבת deduces from here that there is a testimony from the מנורה itself. The גמרא says that the נר מערבי- the light that remained lit in a miraculous way, was a testimony to all of mankind that the שכינה- the Divine Presence- rests in כלל ישראל. R’ Yitzchak Hutner asks, how is this a testimony to all of mankind- the מנורה was in the היכל where even a ישראל is not allowed to go, certainly no non-Jews would see the נר מערבי? He answered that the point of the miracle was so that we would internalize that the שכינה rests amongst us. If we can truly recognize and feel that we live with Hashem’s presence, then the rest of the world will see it in us. That is how the מנורה was a testimony to all of mankind- by us living and believing the message of the נר מערבי, the entire world would recognize that we are different, and we constantly exist with Hashem in our midst.

פתוחי חותם קודש לה’ (פרק כח פסוק לו)

The Torah instructs us how to make the ציץ- the forehead plate for the כהן גדול. It was a plate of pure gold with an engraving “קודש לה’”- Holy to Hashem. The חתם סופר explains why specifically the ציץ had this message written on it. He says that the ציץ was to atone for the sin of brazenness (which is usually associated with the forehead). In general, we pride ourselves on being ביישינים- humble and bashful people, who do not act brazenly and with chutzpah. We are instructed, though, to always have a certain level of brazenness so that we can stand up to those who argue against our faith. In fact, the גמרא in ביצה says that we are a brazen nation. Hashem gave us that gift so that we would not be swayed by those who mock us and attempt to veer us from the Torah’s path. This is the lone excuse for brazenness, but in all other areas and instances one should always act with בושה. This is why the ציץ, specifically, said קודש לה’, because the מדה that it represents is something that should be utilized exclusively for עבודת ה’.