Parshat Toldot - The Essence of Prayer

Parshat Toldot

In this week's parsha we are told of the barrenness of Rivka and
Yitzchak, and their praying to HaShem to conceive.

The passuk says, "Yitzchak entreated HaShem opposite his wife." Rashi
explains that Yitzchak and Rivka would stand in opposite corners of
the room and pray. Yitzchak would pray on her behalf and she would
pray for herself as well. Directly after this, in the same passuk, the
Torah tells us, "And HaShem allowed Himself to be entreated by
Yitzchak, and his wife Rivka conceived." Their prayers were answered.

When reading the passuk, it seems that HaShem answered them very
swiftly; from the very fact the Torah puts both the prayer and its
answer in one passuk, we can see the direct and immediate correlation
between the two. We see clearly from here that prayer was the key to
salvation.

The Gemara in Yevamot (64a) asks a very famous and hard-hitting
question: This was not the first time or the last time one of our
matriarchs was stricken with barrenness. Why did HaShem allow our
patriarchs and matriarchs to have children only after many years of
heartfelt teffilot? The Gemara gives its answer which has become
famous to many: "For HaShem desires the prayers of Tzaddikim."

This answer is deep and contains within it many concepts which many
have expounded upon. However when we look at the original source, the
Medrash Tanchuma, we are faced with a tremendous peculiarity. The
Medrash asks the same question as the Gemara but adds a new dimension
to the answer. Speaking from Hashem's perspective, it tells us that
HaShem made a reckoning saying, "They [the Avot and Imahot] have
money, they are beautiful, they are respected, if I give them children
they will never pray to me for anything" and the Medrash concludes,
"We see from here that HaShem desires the prayers of Tzaddikim."

This Medrash is startling, to say the least. We are talking about the
Avot whose lives were completely focused on the enhancement of G-d's
glory in this world, the very people who created the concept of daily
prayer. Can it be that they would not pray to HaShem? How can we
understand that HaShem could entertain the possibility that the Avot
would not pray to Him?

From here we can truly gain a deeper understanding of teffilah.
Teffilah is not only a compilation of praise to HaShem, it is a time
for us to connect and recognize The Power which runs our universe and
nourishes our souls. However, that recognition and connection can only
come from a place of total self-abnegation. Only when we realize that
we are so dependent upon His grace for everything we have in life can
we really connect to Him. But how can one truly feel this way if he
lacks absolutely nothing? When we lack something tremendously
important and we recognize that only HaShem can give it to us, we are
more able to pray with a realization of our reliance upon Him and to
forge a real bond with Him. This is the prayer which HaShem desires.

Of course the Avot would have prayed to HaShem even if they had
children, but perhaps their prayer would have been lacking this deeper
awareness – the awareness of the minuteness of man before G-d and his
dependence on HaShem for his every need. It would not have been a
teffilah which one casts all of his burdens, hopes, and dreams onto
HaShem, and allows His providence to control his life. Teffilah L'Ani
– the teffillah of a pauper, of one who is lacking, is not the same as
the teffilah as one who has everything. Because HaShem loves the Avot
so much, He desires that they pray this deeper teffillah, for He
desires the ultimate relationship that it will create.

The lack of something essential in our lives should not be a source of
distress and self-pity. Rather, our feelings of lack can be properly
channeled and utilized as an opportunity to REALLY pray and forge a
true connection with Hashem. Perhaps we can even gain comfort in that
our hardest challenges are a sign of Hashem's love for us and His
desire to provide us with a way of connection with Him. It is as
though He considers us to be tzaddikim, of whom He desires prayer.

May we merit to see and feel the Hand of G-d in our lives and to
constantly connect to Hashem in the deepest way.


Shabbat Shalom
Naftali Kassorla

-
Naftali Kassorla

Parshat Noach - Sowing the Seeds of Society

In this week's parsha we read of the destruction of the world due to the wickedness of man, and its reconstruction through Noach and his offspring. The Torah tells us at the end of Breishit that society had stooped so low that "Every product of the thoughts of his heart was but evil always." The simple understanding of this is that everything which civilization at that time had accomplished, any advancement, was really done with evil intentions.

HaShem chose to destroy man rather than allow this type of behavior to continue. Yet at the very end of the parsha it says, "But Noach found grace in the eyes of HaShem." Obviously this grace was tremendous, so much so that it was the saving factor of the human race. We owe our entire existence to this merit. So the question begs itself: what was this merit that Noach had? And in answering this perhaps we can understand why Noach specifically was chosen to be the regenerator of the world's population.

First let us examine a profundity in the pesukim. The parsha begins in a interesting way: the Torah states, "These are the offspring of Noach." Seemingly, the logical continuation would be a list of Noach's children, yet instead, the Torah lists praises of Noach: "Noach was a righteous man, perfect in his generation; Noach walked with G-d." Only afterwards does the Torah mention his children. To explain this, Rashi quotes the Medrash, and in his second interpretation he says this is coming "to teach you that the main offspring (i.e. creations) of the righteous are good deeds." The Torah is telling us that Noach's main contribution to the world was his good deeds. From this Medrash, we gain a window into the core of Noach's character.

The essence of Noach was altruism. His ideas and thoughts were directed towards positive creativity, and utilizing that creativity to help others. This is what set Noach apart from his entire generation. Noach viewed technological development as an opportunity to do good deeds and make the world a better place, rather than for personal advancement.

This trait which HaShem saw in Noach is the foundation of a truly progressive society, a society which strives to advance and accomplish not for profit and personal gain, but rather for the betterment of the world. The error of the generation of the flood was that it lived according to the lowest aspects of Man; the people succumbed to the natural inclination towards selfishness and greed. Instead of rising above their base nature, they indulged in their Id,* until it became their very essence. However, Noach and his family because of their altruism, could serve as the seeds for the recreation of human kind, and build a civilization that would strive to improve the world. Now mankind would begin on the proper footing to continue the development of society in a positive way.

May we merit to continue this trait of Noach and let it echo our every action.

Shabbat Shalom

*This illuminates for us why the generation had fallen so low that they involved in bestiality, for when man allows himself to fall into this trap of selfishness, and self-indulgence, there truly is no difference between Man and Animal. The line between man and animal was blurred and this was reflected in their actions.

Furthermore this indulgence in self worship explains why the generation was judged on the sin of stealing: their lust for self advancement caused them to steal from others.

Happy New Year

To all of our dear family, teachers, and friends,

Wishing you a chag sameach and sweet new year.

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Naftali and Mindel Kassorla

--
Naftali Kassorla

Parshat Ki Tavo - Appreciating our Blessings

In this weeks parsha we read about the mitzvah of Bikkurim. The Torah tells us to bring our first fruits of the season to the Beit Hamikdash, and offer it to the Kohanim. We are also told that the people would bring the fruits in baskets. The Sifri explains that there was a practice for the wealthy to bring their fruits in baskets overlaid with gold or silver, while the poor would use woven baskets. This would ostensibly show their love for the mitzvah.

However one could ask a question on this practice: We often find that the Rabbis would regulate standards in regards to mitzvah practices that could differentiate between the poor and wealthy. For example*, the Gemara in Moed Katan (27a-b) tells us that the original custom was for the wealthy to bury their dead in fancy and expensive caskets, however this caused the poor to be embarrassed, thus the Chazal enacted that everyone be buried in simple caskets. Seemingly, the minhag for the wealthy to bring in gold and silver laden baskets would also embarrass the poor. If so, why didn’t the Chazal regulate this practice as well?

Perhaps the answer lies within the mitzvah of Bikkurim itself. The underlying message of Bikkurim is that everything we own, everything we create, is only through the kindness and help of G-d. Bikkurim is the perfect expression of this message, as the mitzvah applies only to the first fruits.

The first fruits present a challenge to farmer. The investment needed to create the proper environment for growth is a painstaking process. The farmer spends many days and months just preparing the land. Only after the land is properly fertilized can one plant. Then the farmer must keep guard to water the crops sufficiently; too much and it will be overwatered, too little and the crop will wither away. Specifically because of this personal investment, the mitzvah of Bikkurim is needed as a testament to one’s belief that G-d is really the One controlling everything. The farmer is challenged to give over the produce in which he invested his very being; in doing so, he shows that although he put in the work, in reality it was G-d who enabled it to grow.*

This is analogous to storeowners who prominently display their “first dollar” on a plaque behind the counter, for to them that dollar represents all the effort, care, and worry put into that business. The dollar stops being a dollar; instead it is transformed into a symbol of that person’s essence! So too, these crops are more than crops, they are his source of pride, a small part of himself. However, instead of keeping it for himself, he makes a personal sacrifice and gives it to the Kohein, thus showing that G-d is the true enabler.

With this approach, we can answer our question. Through the direct confrontation with the challenge of feeling pride in one’s accomplishments, the farmer will come to realize that not only does G-d enable him to create, but all that he has and receives is decreed by G-d as exactly what he needs, no more and no less. He will reach the state of “Sameach B’chelko” – contentment with all that he has. Thus there is no need to regulate the standards of this mitzvah, as the poor man is not embarrassed of his lot, and the rich man is humbled by the blessing bestowed upon him. This is why Bikkurim is different than other mitzvot. Through the sacrifice that it demands, we come to recognize all the blessings in our lives, and to thank G-d for giving them to us.

Shabbat Shalom

*See the Gemara there for several examples of enactments based reasons of embarrassment

*According this we can understand a different question regarding the bracha we say on bread. We say “hamotzi lechem min haaretz,” – “[Blessed is G-d] who brings forth bread from the land”. Seemingly the bracha skips quite a few steps: there is harvesting, breaking the kernels, kneading the dough, then baking, and then finally bread. Perhaps the message of this bracha is that although man is involved in the many stages of the making of the bread, it is really HaShem who truly brings it forth to us. He alone truly makes it possible.

Parshat Korach - An Alternate Reality

This week's parsha features the rebellion of Korach and his followers against Moshe. Korach's main point of contention was Moshe's appointment of Elizafan Ben Uziel as a Prince, even though, in terms of age, Korach was next in line. Korach, perceiving this to be a fabrication of the will of HaShem, gathered together two-hundred and fifty heads of the assembly to challenge Moshe's leadership.

The Medrash Tanchuma asks a deeply penetrating question regarding the motives of Korach. "Korach was a clever man; what did he see that brought him to such foolishness? The medrash answers "His eyes misled him, for he saw a great chain of descendants emerging from him: Shmuel Hanavi, who was as important as Moshe and Aharon, as it says in Tehillim (99:6) 'Moshe and Aharon were among his priests and Shmuel was among those who invoke his name.'" Korach saw from the fact that Shmuel is mentioned in the same sentence as Moshe and Aharon, that Shmuel is just as important as them.

Korach's line of reasoning is very difficult to understand. He feels that he is justified in replacing Moshe and Aharon as leader because he saw that one of his descendants will a very important person. How does his offspring prove that he is fitting to be a leader? If Shmuel himself was leading this rebellion, then the argument would make sense: Shmuel is just as important as Moshe and Aharon, so perhaps he could be fitting to lead in their place. But what does Shmuel's greatness say about Korach's own worthiness? Furthermore, this thought process only proves the very opposite Korach's entire goal. Inherent in his line of reasoning is the assumption that Moshe and Aharon are men of spiritual greatness. Korach deduces that since Shmuel is just as important as them, Korach himself deserves to lead. But yet, he claims that Moshe and Aharon are unfitting, and that they are fabricating the will of HaShem. How can they be great enough to prove his own greatness, yet not great enough to be the rightful leaders? How can Korach make such an illogical argument?

From here we can learn a tremendous lesson what having a personal bias - a negiah- can do to a straight-thinking person. When one has a negiah; even a minutely subconscious one, he can skew reality with an absolutely newfangled interpretation, just in order for it to fit into his desired goal. Korach's main thrust was to overtake Moshe and Aharon was his desire for honor. This negiah led him so far astray: he came to the ridiculous conclusion that he was fitting to be a leader, even though the progeny that would have actually been fitting for the job would not be born for generations. Additionally, it caused him to mount a rebellion against leaders which he himself inherently believed were great and holy men!

We see further proof to this idea in the very words of the Medrash. It says, "His eyes mistook him for he saw a great chain of descendant's emerging from him." Why does the Medrash use the "eyes" to connote his mistake? Why not say simply "he made a mistake"?

The passuk in Kriat Shema says "You shall not stray after your heart and after your eyes." Here, HaShem warns us not to desire that which we see with our eyes. From this we learn that the "eyes" imply desire. Perhaps according this explanation, the Medrash is telling us that Korach's personal desire for kavod is what led him to skew and misinterpret reality.

May we merit the strength to realize and overcome our biases, and may we be able to see reality in a pure form that will allow us to fulfill the true will of HaShem.

Shabbat Shalom

Parshat Shelach

Parshat Shelach

 

In this weeks parsha we read the story of the Meraglim, who were sent to survey the land of Israel before the Jewish people would enter and conquer it. Returning with a negative report, they sparked fear in the hearts of the nation, and the entire generation was punished for this needless fear. Hashem says: "All who anger me shall not see [the land]" (Bamidbar 14:33). According to the Midrash, this means that everyone, even the young children, would die before entering the land.

From this we can ask a seemingly obvious question: why did everyone need to be punished? The infants did not take part in the sin; what did they do wrong that they should not be allowed to go into Eretz Yisrael?

To answer this we need to understand the sin of the spies. When we look at the report of the spies, we see that all of their "facts" about the land were delivered in a negative light. For example, they brought back the tremendous fruit and deduced that this was an abnormal place. They saw that people were attending funerals and assumed that this is a land that consumes its inhabitants. In truth, the large fruit was a demonstration of the incredible produce of the land, and the fact that men were dying was a miracle from Hashem to distract the residents from the presence of the spies. However, the spies had a "bad eye" an "ayin rah" which did not allow them to see the amazing good that Hashem was bestowing upon them. It was this trait of negativity that they ingrained in the Jewish nation when they delivered their report.

Perhaps we can say that it was for this reason that the entire nation that experienced the sin of the spies could not enter the land. For even if they did not actively participate in speaking lashon harah about Eretz Yisrael, they were all influenced to see the land in a bad light. Now they would never be able to fully appreciate the goodness of Israel. Only a nation which wasn't tainted by pessimism would be able to enter and enjoy the benefits of the land.

So too, only one who has a positive eye can recognize what Hashem is giving him, and one who cannot see the good does not deserve to receive it. Such a bad trait can permeate and spoil the attitude among the nation. What we see from here as well is the trait pessimism is so bad that it affects our perspectives subtly, even when we are not consciously aware.

Eretz Yisrael is an amazing place, a gift from Hashem, but one who has a bad eye will not see this. There can be many challenges to living in Israel, back then in the time of the spies, and today as well. It is easy for a negative person to get distracted by these challenges and completely miss the point of what it means to live in Israel. But one who has a positive eye and a real appreciation for what is most important in life will recognize the spiritual opportunities afforded to one who lives there.

 May we all find the strength to view all of life's challenges in light of the blessings in our lives, so that then the challenges will not seem so large, and we will merit even more blessing from Hashem.

Shabbat Shalom

--
Naftali Kassorla

Chag Sameach!

Wishing all of our family, friends, teachers and rebbeim a chag sameach.

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Naftali and Mindel Kassorla

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Naftali Kassorla

Parshat Bamidbar - The Mishkan: A "Mini Har Sinai"

 

    With this week's Parsha we begin a new book in the Torah - Sefer

Bamidbar. The central focus of this book is the laws and history of Mishkan (the

Tabernacle) as the Jews travel through the desert. The Ramban points out that

there are many interesting parallels between the description of the Mishkan and

that of the revelation at Har Sinai. From this comparison we learn that the

Mishkan, the Beit Hamikdash, and later the community synagogue were meant to

serve as a reminder of the amazing experience the Jews had at Har Sinai. When

the Torah was given, the Shechina (divine presence) came down and temporarily

rested among the nation. In the Mishkan (as well as the Beit Hamikdash and the

shul) the Shechinah rests permanently, and we have the opportunity to re-enter

the experience we had at the giving of the Torah on a daily basis.

 

    Perhaps we can take the Ramban's concept a little further. The beginning

of the Parsha deals with the counting of the nation, yet HaShem specifically

commands Moshe "but you shall not count the tribe of Levi, and you shall not

take a census of them among the children of Israel." At first glance this is very

interesting – why does HaShem give the command not to count Levi? Are they not part of the nation as well? Rashi explains that it was because the tribe of Levi chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of the nation, but rather as a separate entity. We see from here that since the Levites did not sin with the golden calf, they are considered to be of a higher standing.

 

 

Immediately after this commandment, HaShem directs Moshe to entrust

the tribe of Levi with the assembling, disassembling and transporting of the

Mishkan. One might ask why it was that the tribe of Levi was specifically chosen.

In what were they meritorious, and what connection does it have with the

Mishkan?

 

 

However, according to the aforementioned Ramban and Rashi, the

connection between the Levites and the work in the Mishkan is clear. As we

know, the nation reached incredible heights at the revelation by Har Sinai. To

have HaShem's divine presence revealed was the most seminal moment of

holiness in this world and its power echoes through the generations to this very

day. According to our tradition, the nation reached the same level as Adam

Harishon before the sin of the tree of knowledge, almost meriting the coming of

Mashiach. Yet these hopes were dashed when the nation sinned with the golden

calf, thus causing the nation to tumble from their lofty level. However one tribe

remained steadfast in their devotion to Hashem; this was the tribe of Levi. This

tribe, in withstanding from sinning, retained that holiness which was reached at

the revelation.

    

Perhaps this is the reason that Levi was chosen. Since they were the

only ones who did not sin at Har Sinai and therefore the only ones did not fall

from their high level, it stands to reason that only they could do the service in the Mishkan, this "mini-Har Sinai." Levi would serve as the constant bearers and reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har Sinai.

    

We see that in choosing Levi, Hashem is once again highlighting the

connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the

Shul. We may often take for granted the level of holiness that we can achieve by

entering our local shuls, and the proper respect with which they are to be treated.

    

With Shavuot approaching, it is quite appropriate that this should be our lesson carrying us in. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to return back to the level that was reached there, every time we enter a shul to daven or learn. If we truly take this idea to heart and behave in shul as though we are visiting the shechinah, we too can be on the level of the Levites and merit

to see the return of the Beit Hamikdash where we can once again do the divine service, speedily in our days.

 

Shabbat Shalom V'Chag Sameach

 

 

 

 

Chag Kasher V'Sameach

Wishing you all a wonderful Pesach.

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Naftali & Mindel Kassorla

Happy Purim!

To all of our teachers, family and friends,

Wishing you a very happy Purim!

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Naftali and Mindel Kassorla

Parshat Bo - The Perch of History

 In this week's parsha, HaShem prepares for the final plagues against Egypt that will pave the way for the redemption of Klal Yisrael. We are about to start the last three plagues; these will be the final knockout to Egypt. Egypt is currently in desolation. It has been struck with some of the most devastating blows. At this moment HaShem tells Moshe that He is bringing these plagues upon them Egyptians "so that I can put these signs of Mine in his midst, and so that you may relate in the ears of your sons and your son's sons that I made a mockery of Egypt…So that you may know that I am HaShem." HaShem commands us to tell over the story of the plagues and his domination of Egypt, because in seeing the power of the plagues, we will have a greater recognition of HaShem.

However, one could ask a seemingly glaring question: Why now? The last three plagues have not commenced, yet HaShem is telling us now of the obligation to recount the plagues? Wouldn't it make more sense to tell us of this obligation after all the plagues finished? It seems logical that after the conclusion of all the plagues we would have a clearer perspective of HaShems greatness. Furthermore, one could ask, why not obligate us before all the plagues even began?  

The Gemara in Yevamot (79a) says there are three attributes of the Jewish people: we are a reserved, beneficent, and merciful people. Our nations collective DNA is to be merciful. Yet it is a dangerous midda as well. Sometimes that causes us to be too trusting. One just needs to look at the last 65 years of the state of Israel, and the many attempted (and one-sided) overtures for peace, with nothing but more violence in return. This desire stems from our attribute of Mercy, and heartfelt desire for love and peace. In contrast, Golda Meir one remarked that there will only be peace between Israel and the Palestinians when the Palestinians love their children more than they hate us. To hate is in their nature. Yet in our mercy we cannot recognize that truth.

With this in mind we can now answer our question. The most appropriate time for the obligation to recount the plagues was specifically in the middle of plagues. Egypt was desolate, literally standing on one crippled foot, about to crumble. Not to feel some sort of rachmanut, one would have to be totally devoid and desensitized from any sort of emotion. A modern-day example: the sport of boxing. While one may favor one boxer over the other, it is hard to not feel sad and merciful when the boxer whom you are rooting against is brutally and savagely beat, despite the fact that a minute ago you were rooting for him to be in this very position! This is a natural response for anyone, but all the more so for the Jewish people. 

HaShem in His great wisdom specifically picked this opportunity to state the obligation to recount the plagues in order to forestall this innate emotional, merciful response. Through recounting the story, we remind ourselves of the reasons for why HaShem is doing this to Egypt, the pain they caused, and the evil decrees they enacted upon us. The response of mercy would have been misplaced - now was the time for HaShem to glorify Himself for all generations. For this, our nerves needed to be steeled.  This was a time when we couldn't allow ourselves to fall into the trap of misplaced mercy.

This does mean that we don't have any mercy for the Egyptians. On the contrary; Seder night, when we recount the story of the redemption, we spill the wine in deference to the fallen Egyptians. But this sign of respect only comes at a time when we are about to look at the redemption as free people, from the perch of history, where we can see everything come together to form the beauty of the redemption. This is not misplaced mercy, for the mercy is not stemming from an automatic emotional response. Instead our mercy comes from a greater place: that although we are all royalty on this night, we do not rejoice in their downfall, rather we overcome our feelings of supremacy and feel the pain others, even for our enemies.

Through this we can see how a Jew is meant to use his emotions. They should not be simply an automatic emotional response to situations; rather they can be controlled and felt at the appropriate times. There is a time to be merciful and a time to be harsh, a time to be happy and a time to be sad. HaShem wants us to be masters over our feelings and use them properly.

Shabbat Shalom

 

Naftali Kassorla