Monthly Archives: February 2018

BS’D

Purim is packed with tons of emuna, fun, happiness and spiritual transformation. The yetzer hara does not want us to reap the benefits from this once a year gift imparted from Hashem on Purim. “Mah lach Esther HaMalka u’mah bakashatech ad chatzi hamalchut v’yeetehn lach (What is your wish Esther HaMalka, your wish is My command)”. On Ta’anit Esther and Purim itself we are entitled to free gifts from Hashem in particular. Here is some of the ways to ensure we don’t miss out on them, B’H.

On Ta’anit Esther get up before dawn do negel vasser, put money in your tzedakah box and light two yahrtzeit candles one for Mordechai HaTzaddik and one for Esther HaMalka bat Avichayil. This is an amazing sha’at ratzon (auspicious time) for our tefillot to be answered. We awaken before dawn since this coincides with the ayelet hashachar (morning star) which is likened to Esther HaMalka.

Recite perek כב’/22 in tehillim 7 times. After reciting the entire perek each time stop and ask for one wish, for a total of seven requests. Women should try to fast as much as possible since this fast atones for forbidden foods that were eaten throughout the year such as food eaten without the proper bracha intention, not strictly kosher, not eaten in a holy manner, etc.

Daven for our Rabbi’s, Rebbetzin’s and holy leaders on the Ta’anit that Hashem bestow upon them strength, health and wisdom to guide us correctly. We pray to be drawn to truly genuine leaders who follow Hashem’s ways in emuna and truth and to remain faithful to their words and teachings. The leaders take upon themselves the sorrows and harsh decrees of our beloved nation. Therefore we pray that they have the strength to carry Ahm Yisrael’s trials and tribulations on their shoulders.

Make a commitment to Hashem on the Ta’anit that B’H if you merit a miracle/miracle in your life that you are in need of that you will publicize and broadcast Hashem’s greatness to as many people as possible and spread Kiddush Hashem just as Esther HaMalka did!!

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A true test of simcha is when we can find a ‘pocket’ of simcha at a time of distress. According to the Ner Yisrael commentary on Tehillim, being grateful when one has lost a lot of money is a sign that one’s life was in danger and has been saved. When we can transform our difficulty to dance, we can be reassured that we have acquired the trait of simcha.

The Ohr Samaech ztk’l taught that unhappy people need to look at their situation with fresh eyes. We are to learn to appreciate what we have and not focus on what we think we should have. The art of simcha is the process of finding new perspective upon what is, not acquiring more of what we think ought to be. The key is to see the larger picture without changing the reality of facts.

Sefer Bereishis writes, “Hamin HaEtz asher Tziviticha … Achalta? (Have you eaten of the tree…?)” Chazal elucidates on this verse and tell us that this hints to Haman (Hamin is very close to the word Haman). Haman symbolizes evilness and temptation of this world. The transgression of Adam and Chava was caused by the snake who wished to lure them into idolatry, separating them from Hashem. Haman sought to entice the Jewish people into idolatry by asking them to bow down to him. The intention by both was the same; to cause a weakening in our G-dly connection.

Great joy is found in Purim as this festive holiday offers us a grand opportunity to return back to our G-dliness at a time of trouble. That is why we are instructed to increase our happiness even before Purim begins at the beginning of the month Adar; before we actually experience the ‘end’ to our troubles. We are to see our situation with ‘happy eyes’ even though our reality appears dreary and hopeless. The yeshua is coming; even if we don’t immediately see it. It is all in the eyes.

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Every day it’s Purim outside the home; the world wears a mask particularly the yetzer hara. The evil inclination does not expose itself in its entirety before mankind and simply request that we sin. It ‘masks’ itself in mitzvot and then cunningly draws a person into sin.

Everything serves a purpose. As we pass others on the street and ‘happen’ to hear a few words of their conversation, know that those few words ‘caught’ by our ears are specifically intended for our ears to receive. The choice lies in how we respond to this experience – will we simply let it pass or attempt to extract meaning from it.

As we learned before, every Jew is in charge of redeeming their specific holy sparks thus participating in the rectification of creation. For instance when we experience love it is a ‘mask’, a shell hiding within it its true essence; love of Hashem. By ascending this and all emotions to their root source, essentially we redeem their holy essence and hasten the geula.

Purim is named after the concept of the lottery – happenchance. The world ‘sells’ us ‘chance’ day-in and day-out – results that are brought about through cause-and-effect. However the Jewish nation is taught to follow supernatural laws and look behind the façade the world is wearing. Hashem is ‘behind, in-front and within’ every happening- beyond rationality.

Inside every Jew there is a spark of G-dliness which requires constant uncovering to become revealed. B’H the groggers and noisemakers of Purim wake us up so that we discover our calling and seek to expose the hidden G-dliness in everything.

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In our day tefillah gives voice to our inner desire, although sometimes hidden, for galut to end and for us to be uplifted to our natural state of geulah. We accept the decree that we must currently remain in exile and although extremely painful we subjugate our will to Hashem’s will that this is where we need to be. Yet with that, we may still contest His will and pursue every path possible to connect to Him through exile. Galut is intended to ‘squeeze’ out of the Jewish people something that would be unattainable by any other means; consciousness of the Jewish soul.

We are meant to feel alienated and yearn to return to our ‘natural’ state of Oneness with Hashem.  Thus it is essential that we delve into the meaning of where we are coming from and where we are heading!

In exile the Jewish people are denoted as ‘temporary wanderers’ not as dwellers as the children of Esav are referred to. We are defined as living a life deprived of its pride. We are a nation among 70 mighty nations.

The galut affects every Jewish soul and diminishes Hashem’s Oneness as it is taught by Rabbi Akiva ztk’l, ‘in every place where Israel was exiled the Shechinah was exiled with them.’ So what positive benefit is attained when Ahm Yisrael is in exile? Chazal teach that it is precisely while in exile we are given an opportunity to proclaim our Emuna, our loyalty and faithfulness to Hashem, by continuing to adhere to the holy Torah in spite of being persecuted.

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Exile defines a state of being away from one’s homeland; distant from one’s natural habitat. A person in exile feels they are distant from realizing their goals; unable to fulfill their potential and live up to their mission. Ultimately, this can result in a sense of emptiness, sadness and personal alienation. This is the environment in which the Jewish people currently reside.

The media attempts to ‘sell’ us happiness by depicting our lives as lacking and incomplete. They promise us smiles and fun, yet our inner vessels are left empty. The Jewish soul is always searching, flickering as the wick of the candle, yearning and craving to elevate back to its Divine source. We feed it chocolate, vacations and other materialistic ‘toys’ and wonder, “What is it that I am still missing in my life?” Not matter how sweet a chocolate soufflé is (yes, they are fantastically yummy!), it does not appease a weary soul’s appetite.

Freedom is the ideal state to live in – a state of being absolutely connected down to the deepest core of our being. Genuine freedom is not defined as the ability for the body to run wild and act on its every whim, since that too is slavery; being enslaved to one’s bodily lusts at no end. The body never has enough it always wants to be fed more. Additionally the joy is short-lived and leaves a person with frustration over not having been given all it demands.

By contrast, the soul knows contentment and leaves in its track a deep sense of joy when it is properly fed. The longing remains however the person is enveloped with tremendous inner composure, tranquility and calm. The Jewish soul pleads within us to return her back to her homeland; an environment of Torah, mitzvot and good deeds.

That is personal redemption and the expression of true freedom. Torah is our great consolation and our personal GPS that guides us back to our soul and to our natural surrounding. The place the Jewish people call home.

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The month of Adar is filled with the idea of serving Hashem from a state of utter joy and bliss. We read the Megillah and see it as the story of our lives; Hashem is everywhere, even if we don’t readily notice. That gives us solace and is comforting. Knowing that Hashem is with us always, even when unseen is the source of immense joy.

From here we tread into the month of Chodesh Nissan, a month infused with great revealed miracles. Nissan is spelled with two ‘nun’s’. The letter ‘nun’ represents the 50 gates of wisdom, the ability to delve into Torah knowledge and be enveloped with Hashem intimate presence. There is double opportunity to experience nissim (miracles) in the merit of the joyful level that we B’H were able to attain this month Chodesh Adar.

Adar is spelled ‘alef’ and ‘dar’. The letter alef signifies Alufo Shel Olam, Master of the Universe Who lives (dar) with us always. This is the birthing point of any redemption; personal and collective. Hashem ‘lives’ with us then and now; whether hidden or revealed.

If we truly want to experience full-fledged redemption in our lives, first we must be happy by virtue of knowing that although often camouflaged, we are being Divinely embraced all moments of our lives. As the physical climate is changing to spring (in most parts of the world) and the flowers are blooming so too should we spiritually and emotionally blossom with hope and anticipation for the soon to be revealed geulah b’mheira, b’rachamim, Amen.

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There is a mandatory step that one must take before beginning the teshuva process; hachna’ah (surrendering oneself). The Chovot Halevavot expounds – one must feel that in and of oneself he is nothing without Hashem. All of man’s successes, strength and talents are solely bestowed to him as a Divine gift. Furthermore, each person merits protection from harm only due to Hashem’s endless compassion; not as a result of his actions.

Taking this one step further, we should place our entire beings into Hashem’s hands and rely only on His kindness and not take pride at any time or place. To put it simply; be humble before Hashem, know that everything is a gift, nothing belongs to you. How can we attempt to enter into the gates of teshuva while feeling that we are powerful and deserving? The Rambam ztk’l yet adds that if we feel undeserving of the trials and tribulations we are experiencing, this will undoubtedly hinder our ability to achieve complete atonement.

Teshuva requires that we enter into a state of lev neeshbar (a broken heart). The Midrash writes, “Rebbi Yehoshua ben Levi says great are those with a broken heart for at the time of the Beit HaMikdash man brought korban olah and korban mincha (depending on the need). However, when man came forth with a broken heart it was as though he brought both sacrificies.”

The passuk in Tehillim (34:18), “Hashem is near to the broken-hearted and saves the crushed in spirit” echoes the same thought on how close one feels when he acknowledges how much he needs Hashems to restore his life.

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One of the greatest ‘unknowns’ of sin is revealed in the Zohar HaKadosh, Parshat Pinchas. When a person sins he draws onto himself ‘ruach tumah’, an impure spirit. This impurity directs a person towards arrogance. Therefore the initial stages of teshuva must include a crushing of haughtiness; in other words a broken heart filled with humility.

Let’s understand – this essence of impurity rules man. It affects all avenues of his life; decisions, emotions, values, desires, etc. The only way to free oneself from the grips of superiority is to recall Hashem’s greatness and mankind’s eternal dependency on Hashem for everything. In fact when Ahm Yisrael would bringkorbanot to the Beit HaMikdash to atone for their transgressions, the condition that Hashem accept them was that they come with a broken heart. In the event not, thekorban was given to the dogs, literally. Hashem does not ‘need’ the korban, but ‘yearns’ that the spirit of impurity cease control over the person.

A broken heart though must not exceed certain guidelines. Indeed, the Kotzer Rebbe ztk’l who was known to say, ‘There is nothing more whole than a broken heart’ also taught it is never a positive thing to dwell too much on our sins for then we begin to take on an added negative power over our soul. Some signs to watch for; when an inner voice echoes refusal to forgive, one finds himself distant from Hashem’s warm forgiveness and feels lost, or one finds himself drawn more so to acts of wickedness because his relationship with Hashem has weakened as opposed to strengthened through teshuva.

The passuk in Tehillim 82 reads, “You are G-dlike beings, all of you sons of the most High”. We are all Hashem’s children. We get lost sometimes. Through fair self-judgment we can find our way home.

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Where are we going? Lech Lecha the Torah instructs, Go for yourself… What, where, how? To the land that I (Hashem) will show you… But where? Don’t worry just starting going… I’ll lead the way. Is that not a lesson in Emuna?

The Zohar HaKadosh teaches us ‘just prepare yourself’, do your best to improve yourself; work on your character, your middot, grow into your G-dliness. How? Ask yourself regularly, “Where am I in this journey called life. What have I done to touch that G-dly soul of mine and radiate the world with it?”

It is not by chance that the beautiful shining soul of Rachel Sinvani a’h left this world during this parshat hashavua, Lech Lecha. She certainly has shed her body and is living in her eternal palace made out of her incredible deeds and sweet manner.

Racheli was a georet tzedek. She exemplified righteousness, a real truth seeker at heart, yearning and thirsting to walk in the ways of Hashem. Whenever we sat down for personal ‘Emuna Chizuk’ sessions she spoke of her inner desire to seek constant true happiness, acceptance and emuna. She didn’t compromise her search for purpose and living life to its fullest. When you wish to live in Hashem’s midst, you do, and life is rich and embracing.

Hashem speaks to us through the circumstances and the people He puts in our lives. Hashem speaks to every Jewish soul telling each of us to leave our ‘aretz’, our worldly ratzon and let our souls shine. We are to connect to our soul’s essence and allow its glow to illuminate life. It’s time to leave the trappings of our intellect (“I want”, “I need” and “I know”) and embrace Hashem’s purpose for creating us.

Hashem has a great plan for us individually and collectively as a nation; there is no one who cares and loves us more than Him. He loves us so much that He will not let us misuse our time in this world. There is so much we need and must attend to.

Those who depart from this world under such tragic circumstances force those left behind to rethink about life and realign their priorities. Racheli has done that for me. I am redefining and redesigning the ‘Eshes Chayil’ in me and revamping my mind and hearts inventory. I will make space for Racheli’s priorities to carve life’s pathways. That is how she will continue to live on, in this world and the next.

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Chazal teach us to pray with heartfelt intent that Hashem soon rebuild the Beit HaMikdash and hasten the geula. Why does Chazal find the need to emphasize that we ask for the redemption? Shouldn’t it be a given that every Jew pray for it to happen? Unfortunately to many it is not at the top of their request list.

When we find ourselves in the midst of our ‘personal sorrows’ we tend to forget about anything else. There is a Torah teaching that says, “The last of ones problems make a person forget the first of his problems.” The current issues at hand such as looming war, financial strain, marital strife, health and other mounting issues unfortunately take up so much of our brain space that we don’t seem to ‘remember’ the root cause of all difficulty; galut.

Many think, “How can I focus my mind on mourning Yerushalayim and the Beit HaMikdash when there are so many hardships I must cope with right now?” Yet if we delve deeply into this idea we will discover that we are experiencing the ‘symptoms’ associated with exile. As we put our minds and hearts into praying for solutions to personal sorrows we ought to keep in mind that they are offshoots of the real pain at hand. We are not in our ‘true place’ physically, emotionally and spiritually and therefore we are experiencing confusion and pain.

Klal Yisrael is living in a plague of darkness; restless over the present and terrified over the future. “Al Naharot Bavel Shahm Yashavnu… (On the rivers of Babylon there we sat ….)” we sat and wondered, ‘what will be?’ “Gam Bachinu b’Zochreinu et Tzion (Also we cried when we remembered Tzion {the destruction and devastation of Tzion})”. The Chatam Sofer ztk’l writes we were consumed by thoughts over our own devastation, yet we still remembered why they occur; the long and bitter exile and the destruction of Tzion. So too today we must connect all pain and suffering to our exile.