Pesach - Mitzrayim - Meitzorim

"In every generation, a person is obligated to regard himself as if he personally left Egypt."

Though we may never have been in Egypt, nor experienced actual slavery, redemption can be real for us. Chassidus explains that Egypt is not only a geographical location but also a state of mind. In fact, the Hebrew name for Egypt, Mitzrayim, is almost identical to the word "meitzarim", which means limitations. In other words, our personal exodus from Egypt involves lifting ourselves out of our natural limitations.

Each of us possess a soul, a spark of G-d. And, like G-d Himself, this spark is infinite and unbounded. On the personal level, Egypt symbolizes those influences and forces which confine and limit our spiritual potential.

The nature of this personal "Egypt", limitation, varies according to one's character. A person's "Egypt" can be defined by anything that restricts his potential for advancement, (and/or) accepting his natural limitations as permanent. Leaving Egypt means leaping over all these barriers and constraints, and bringing our infinite spiritual potential to the surface.

When a person relives the Exodus and uncovers his essential G-dly nature, he develops a deeper connection with the Torah.

Experiencing a personal exodus from Egypt thus extends far beyond the time of the Pesach celebration and applies to every moment of our lives. When the Exodus is understood this way, every dimension of Jewish conduct and every mitzvah a person performs becomes a step out of Egypt and an expression of his inner G-dly potential.

And an opportunity to realize his true, liberated, self.

Diamonds not chicken fat.

The story is told of a man who traveled to a faraway land where diamonds of every shape color and size literally littered the streets. He filled his suitcases with them to capacity. He then dragged his precious suitcases to a restaurant where he ordered the most expensive meal.

He offered the waiter a huge diamond as payment. "What is this stone doing here??" The waiter snapped at the fellow. "These have no value here! Here we value chicken fat. And if you haven't enough chicken fat, you will have to wash dishes to work off your debt!"

The man thought it was a joke. But, as he was dragged to the kitchen, it becomes apparent that here is one place where diamonds are useless.

Time passed, the man worked hard and he finally had a collection of chicken fat. He was wealthy. It was time to return home.

As his yacht neared the dock, he saw his family waiting. "Yuck" they cried. "It smells like chicken fat!"

"Yes. The yacht is filled with chicken fat," he answered with proud delight. "We are rich!!"

"But where are the diamonds??" asked the wife, horrified. "You forgot the real purpose of your trip. You were supposed to collect diamonds, not chicken fat! Do you have even one diamond with you??!"

He rummaged through his bags. And indeed he found one tiny diamond.

With that one small diamond, he managed to pay off all the debts his family incurred during his absence.

The story is a parable for the descent of the soul into the body. When the soul comes into the world, it is told, "Be righteous and do not be wicked"--follow G-d's commandments, for they are as precious as diamonds. Collect them, cherish them. Garner as many as you can during your short stay.

But often, the soul gets confused. It forgets its mission and its promise. The soul begins to collect "chicken fat," it gets involved in the mundane pursuits of this world, all the while thinking the chicken fat is what has true and lasting value.

But finally, the day comes when the soul returns from its journey. In the Heavenly Court, it is asked, "Have you a few precious diamonds, some mitzvot to show for your years on earth?"

Ashamedly, the soul searches until it finds a few things: a kind word; a prayer; some charity he gave, a blessing he recited; a Torah class attended.

And oh, how the soul wishes that it would have remembered its purpose and the reason for its descent.

Rosh Chodesh Nissan. Moshiach coming.

Today is Rosh Chodesh, the first day of the Hebrew month of Nissan.

Our Sages argued as to when the Final Redemption with Moshiach will occur.

Will Moshiach come, and we will be redeemed, in the month of Nissan as our ancestors were redeemed from Egypt in Nissan, or will the Final Redemption take place in the month of Tishrei, the first of the months?

Will Moshiach come by virtue of the Jewish people's cumulative service of G-d over the last few thousand years, or will he come simply because G-d promised to redeem us?

According to Chasidic philosophy, the month of Nissan symbolizes the level of G-dliness that transcends our service. G-d took our forefathers out of Egypt on Passover despite their spiritual unworthiness.

By contrast, the month of Tishrei (Where we have Rosh Hashana and Yom Kippur), is a time for returning to G-d in repentance and prayer. We are pretty much aroused to increase in our service to G-d and so our spiritual status is up there. Tishrei is a month that we are basically all virtuous.

Those Sages who believed that our spiritual status is more important, said that Moshiach will come in Tishrei. And those Rabbis who believed that G-d's promise is the determining factor, said the redemption will occur in Nissan.

The actual ruling is that Moshiach will come because of G-d's promise. Which means we will be redeemed in Nissan.

But, both sides had a valid point for by the time Moshiach comes, the world will have already been transformed into an appropriate vessel for G-dliness through our service, through our virtue.

May it happen immediately. Amen.

PARSHA - Vayakhel/Pekudei

In the previous Torah portions of Teruma and Tetzaveh, G-d commanded Moses to build the Mishkan (Sanctuary) and make all its vessels. This week, in Vayakel and Pekudei, G-d's command is transmitted to the Jewish people and carried out in full.

Without exception, everyone participated in the building of the Sanctuary. Jews from all walks of life, men and women, rich and poor, all contributed as much as they were able.

Their contributions, however, were not equal in value. As no specific amount was required, some donated less and some donated more, there were contributions of gold and silver and contributions of oil and wood.

Yet, significantly, the type of contribution a Jew offered had nothing to do with his connection to the Sanctuary. Every Jew was connected to the Sanctuary to the same degree.

Although the individual contributions may have varied, the intention behind the offering was always the same. All Jews wanted to build a House for G-d; all Jews therefore shared an equal portion in its construction. It makes no difference whether one is rich or poor. The only qualifier is that the Jew's heart be directed toward heaven!

PARSHA - Vayakhel/Pekudei (Shabbos imp.)

This week, we read two Parshiot: Vayakhel and Pekudei. They both describe in detail the building of the Sanctuary, the portable Temple which was to become the home for G-d's Presence to dwell amongst the Jewish people. At the very beginning of Vayakhel (the first of the two), it tells us that Moses gathered together the whole nation to announce the importance of observing the Shabbat. Why was this necessary?

One answer is, the enthusiasm and generosity displayed by everyone in the task of building the Sanctuary was remarkable. One might expect that such crucial work as building G-d's house might override the laws of Shabbat. Moses called this general gathering in order to emphasize and help us understand the nature of Shabbat. The message was: Nothing, except a matter of life and death, is more important than the observance of the Shabbat.

The Torah tells us not to work on Shabbat. But how do you define 'work'?

Our Sages explain that the kind of work we are forbidden to do on Shabbat is precisely the kind of activity which went into making the Sanctuary. They define thirty nine categories of work. Based on this system, one is able to analyze all of our daily activities, including those which depend on modern technology, and define which kinds of activity are forbidden and which are permitted on Shabbat.

The daily work of the Jewish people then, was to build a Sanctuary. In a sense, our work too during the six days of the week, taken on its highest level, is for the same purpose: to reveal the Presence of G-d. But on Shabbat, in a remarkable way, the Sanctuary is complete. For this reason, no further work is necessary.

On Shabbat, there is an atmosphere of peace and tranquility that descends onto our home. It transforms our home into an island of holiness. The special glow from the Shabbat candles, the father making Kiddush over a goblet of wine-what a contrast to the whirlpool of activity in the streets outside.

The Shechina, the Presence of the Divine, is in every Jewish home on Shabbat.
Make her feel welcome.

Simcha!!

Simchah (joy) is a bulldozer that can break through barriers; depression, although not reckoned among the 365 negative commandments, leads to the lowest spiritual depths.

In the Chassidic way of life, "Serve G-d with joy!" is the living agenda of a chassid. Imagine two wrestlers. One may be physically stronger than the other, but it is the one with enthusiasm that will win. Similarly in the service of G-d, the "animal soul" is in constant combat with the "G-dly soul," and only with a happy disposition and Heavenly aid will a person overcome his darker nature.

In Tanya, Rabbi Schneur Zalman explains that if a person is saddened by his spiritual state and yearns for a higher plateau, then the bitterness can act as the springboard to renewed vigor in climbing the spiritual ladder. However, if the sadness turns into depression, which is translated into apathy, it stems from the scheming Evil Inclination.

Happiness may be defined as the knowledge that at all times one is doing what G-d wants.

The previous Lubavitcher Rebbe recorded in his memoirs that there once lived a Jew called, 'Reb Yisrael the happy one'. He would always be found jumping for joy, and would oft refrain, "If Reb Yisrael, who's a nobody, can give G-d pleasure by doing a mitzvah, should I not jump and dance with joy?"

His point was simple. In comparison with G-d, we are nothing. Yet G-d has communicated to us that He has pleasure when we observe His commandments. To think that a mortal human flesh and blood can bring joy to Almighty G-d is truly wondrous and certainly the cause for celebration. Reb Yisroel understood the greatness of this opportunity. He understood that we have been endowed with a unique gift- the ability to become attached and bound up with Holiness.

Joy!!

King David (Dovid Hamelech) in Tehillem (Psalms) advises us, "Serve G-d with joy, come before Him with jubilation."

G-d attaches a great deal of importance to joy, as it says in the Talmud "The Divine Presence rests only upon one who performs a mitzva in a joyous spirit." In fact, it is said about the famous Kabalist, Rabbi Yitzchak Luria, that he merited Divine inspiration and even got to meet Eliyohu Hanavi (Elijah the Prophet), because he infused his mitzvot with so much joy.

The Tzemach Tzedek (the third Chabad Rebbe) once advised someone who found it difficult to be happy, he told him: "Thought, speech and action are within one's control. A person must guard his thoughts and think only thoughts that bring joy. He should be cautious not to speak about sad or depressing matters. And he should behave as if he were very joyous, even if he doesn't feel especially happy. In the end, he will ultimately be joyous."

It says that Rava would begin his lesson with a humorous remark so that his students would be cheerful and that way more receptive and better able to understand the lesson.

PARSHA - KI SISA - All yidden needed!

Many topics appear in this week's Parshah, Parashat Ki Tisa. There is the story of the making of the Golden Calf, and of how Moses pleaded with G-d for forgiveness on behalf of his people. But before these major events there is a passage that tells us something about the way the Torah sees the Jewish community.

There was a beautiful aromatic incense that was burned on the small golden altar in the Sanctuary, and later in the Temple, every day of the year.

As explained by the Sages, there are eleven ingredients in the incense. One would expect the fragrance of each of the ingredients to be of the best. And so it was, with one exception. Called chelbona (galbanum) this in fact had a rather unpleasant odor.

And the Torah makes it clear that each ingredient is essential: if any one ingredient were missing, the whole mixture would be invalid.

From this we learn a powerful lesson. The Sages tell us that the different ingredients of the incense represent the different types of Jews. The poor smelling spice represents the person whose deeds are less than perfect. He may even be, in various ways, a transgressor. The incense tells us that he is as much part of the Jewish people as anyone else. In fact, if he is missing, if we let him feel remote and excluded, then we are not functioning properly as a people.

This relates also to the theme later in the Parshah: asking G-d for forgiveness. When we are all pleading to G-d for mercy, the "transgressors" must also be present. As we announce in the beginning of the Yom Kippur Kol Nidrei service: We are one people together, and only by being one can we come closer to G-d.

From the point of view of G-d, everyONE belongs.

PARSHA - KI SISA - Coin of fire/Tzedoko

The Torah portion this week is Ki Tisa which translates both as "When you count", as well as "When you raise up." It begins with G-d telling Moshe that when he takes a census of the Jewish nation, he should do so by having each individual give a half-shekel atonement offering. When Moshe was perplexed as to how the Jews would be uplifted, G-d told him that it would be accomplished through this half-shekel gift.

The Rambam writes that the highest form of tzedakah is when the Jew gives tzedakah as a reflexive response to G-d’s command, without any motive or desire whatsoever. It was in this manner that the Jewish people gave the half-shekel.

For, with regard to the coin that the Jews were to use, we are told that “G-d showed him [Moshe] a coin of fire whose weight was half a shekel , and said to him: ‘similar to this [coin] shall they give.’ ”

By exhibiting a “coin of fire ,” G-d empowered each Jew to give his or her half-shekel with all the fire of their Divine soul, thus enabling the gift to be wholly selfless — the epitome of tzedakah.

This half-shekel gift was therefore very different from all acts of tzedakah performed until then, and enabled the Jews to be uplifted to a far greater degree than they had yet experienced.

This lofty manner of tzedakah is alluded to by the phrase “a coin of fire, whose weight was half a shekel ” — a combination of two opposite qualities.

A coin possesses shape and form, while fire has no distinct shape. Fire rises, while the value of a half-shekel coin lies precisely in its weight.

Because fire rises, it symbolizes the selfless desire to leave the physical and become one with our Source above; the weight of a coin is symbolic of the heaviness of physicality that causes one to be dragged downward.

The combination of these two opposites in the half-shekel — weightless and formless fire with weighted and shaped coin — thus denotes a level of tzedakah that surpasses all limitations. It is tzedaka given with fire and passion, and not as a result of one’s emotions or intellect, or for the sake of reward, but simply — like fire itself — because of every Jew’s limitless and intrinsic response to G-d’s command.

Thus, we understand how the Jews were uplifted through this counting.

JOY :)

Simcha Poretz Geder - Simcha/happiness breaks thru all barriers.
We all encounter obstacles in life that appear to block our path to growth and success. Some are external, challenges presented by the world at large, and others are internal, personal problems which hold us back. We often react to these challenges with feelings of anger, hate, depression or despair.
How unproductive that is! Not only are these feelings painful themselves but they also intensify and magnify the problems we face, making the obstacles more difficult to overcome.
Joy, on the other hand, is in itself a pleasant feeling. And more so, it is the key to the inner power of the soul, unlocking personal strength we didn't know we had.

Rabbi Simchah Bunim of Pshische related the following example.

He once saw a man drowning.

There was no way anyone could save him; the person himself had to summon up his inner energy to fight the waves.
At first, the man was struggling vigorously. But he was quickly losing his strenght. Reb Simcha saw a look of despair on the man's face and that he was prepared to give up. With a slight smile, Reb Simcha shouted to the man: "give regards to the Livyoson" (the great whale)

A light smile then broke out on the drowning man's face, and with fresh vitality, he renewed his struggle and persevered until he was able to save himself.

The smile, brought on a surge of new energy, that saved his life.

Mordechai teaches Jewish Children. Chinuch.

Our Sages say that the Miracle of Purim, which reversed the Heavenly decree for the Jews from death to life, both physically and spiritually, was brought about by the fact that Mordechai had gathered 22,000 Jewish children, whom he taught the Torah and with whom he prayed for G‑d's mercy. He imbued them with the spirit of self-sacrifice.

Mordechai was one of the heads of the Sanhedrin, and the greatest Jew of his time in scholarship, piety and all possible attributes of greatness. Nevertheless, he set everything aside in order to strengthen the foundations of education, actually going in person to teach the holy Torah with fervor, devoutness and self-sacrifice, to small children.

The profound message for us in this is: No matter what one's position in life is, or how important one's activities seem to be, one must first and foremost dedicate at least some part of his time and efforts to the most important of all causes — saving our young generation. This is accomplished through implanting in them the devotion to all that has been holy to us ever since our ancestors received the Torah at Mount Sinai, devotion to the point of self-sacrifice. Only in this way can we make sure that the young generation will remain with us, and, as a matter of course, ensure the existence of our people. Moreover, herein lies our strength against all Hamans, and our security under G‑d's protection.

To 'drink' on PURIM

The Talmud states that “on Purim we are obligated to drink wine to the point where we do not know the difference between 'Blessed be Mordechai’ and ‘Cursed be Haman'."

On Purim, we are required to elevate our understanding to the point that we perceive no essential dis­tinction between Mordechai and Haman. For the ultimate goal in the creation of Haman is that he become a force for good - like Mordechai.

The threat posed by Haman endangered the very existence of the Jewish people. In response, they demonstrated self-sacrifice and dedication to Torah which transcended the limits of reason.
Their commitment transformed the entire nature of the situation. Thus, instead of destroying our people, Haman’s plot enriched us with a festival and a day of rejoicing.

Within the limitations of this world, understanding repre­sents the highest of our faculties. G‑d’s essence however, is not bound by the limits of our faculties: it transcends all definition and restriction.

“The ultimate in knowledge is 'not to know'."
Reason is, by nature, limited. It prevents the expression of our unlimited potential. The divine service of self-transcendence is the goal of our drinking on Purim.

The state which transcends the limits of reason is related to the concept of transforming evil to good.

From an intellec­tual perspective, good and evil have clearly defined bounda­ries. The infinity of G‑d’s essence (and the potential of our souls) is not bound by these limitations. At that level, “darkness is like light.”

Regardless of a person’s state, he is always able to turn to G‑d in repentance. And his sins are then transformed into good.

Purim means “lots”, and casting lots symbolizes a step above the realm of the rational.

During the time of the Purim miracle, the Jews rose to a level of commitment to the Torah that transcended the realm of intellect. And that is what brought about the transformation of evil into good. Instead of the annihilation of the Jewish people, we merited great deliverance.

May the darkness of this exile give way already to the light of Redemption!