Parshat Toldot

Parshat Toldot

This week's parsha tells us of the rivalry between Yaakov and Eisav. The Torah states that the "children were crushing within her." In explaining these words, Rashi brings two interesting ideas. When Rivka would pass houses of Torah study, Yaakov would push to get out, when she passed places of avodah zarah, Eisav would push. Rashi also quotes the Medrash saying that Yaakov and Eisav were struggling with one another over the inheritance of two worlds: this world and the world to come.    

   

This Medrash is perplexing, for as we all know, Eisav was a very evil person. Chazal tell us that on the very same day of Avraham's passing, Eisav committed idol worship, murder and licentious relations with a betrothed woman.  On a day of mourning, Eisav wasn't by his father's side comforting him or mourning the loss, rather he was out committing despicable and immoral acts. The question is: why is Eisav fighting Yaakov for this world? We already know that even from the womb, he planned to lead an improper life, as he was pushing when near places of idol worship. And throughout his life, he went against G-d's will and pursued physicality. The life he's going to lead won't be fulfilling; his chosen path does not bring him any real pleasure or enjoyment. As it says in Pirkei Avot (6-4) "This is the way of the Torah: Bread and salt will you eat, measured water will you drink, on the ground will you sleep………and in the Torah will you labor. If you do this……..'You are fortunate' in this world; 'and it is good for you' in the World to Come". We see from this that the real way to truly fulfill this world is only through Torah and mitzvoth. Chazal tell us that while we were in the womb, an angel taught us the whole torah. It would be safe to assume that this Mishna was also taught to Eisav in the womb, so why is Eisav fighting for this world – doesn't he know the emptiness of his way of life?

The answer is: it takes honesty and courage to look into oneself truthfully. The ability to feel the contradiction in ones life and to change for the better is a painful experience. One could even know the whole torah and its deepest meaning and still fool himself of the emptiness of the physical pleasures of this world. This was Eisav in his essence, a purely superficial person. This is why Eisavs nickname is Edom, for he called the lentils "that very red stuff." Eisav didn't even bother to call the food by its name; rather all he saw was the external. This defines his and his offspring's complete essence. A people that fawn over externals, and do not care about true internal content (case in point: Obama). When one does not have the courage to look truthfully at oneself, scars included, he will see depth in little else.

Modern western society views the attainment of money and power as the true sign of success in life. Yet if we look deeper, we will see a culture in which no one is happy or fulfilled. According to recent studies 20 percent of Americans are on some type of anti depressant, and nearly 59 million Americans have met with a therapist (parenthetically that number is almost 10 million more than there are uninsured Americans, which was called by many in the media an "epidemic" and thus necessitated "government intervention" – so where is the government therapy?!).* Thank G-d even in our current economic woes, our modern society is still the wealthiest and most abundant nation that has graced the earth. Yet with all of our amenities we are still depressed. These findings shouldn't come as a surprise to us, for Chazal tell us that if one has $100, he wants another $100 on top of that, meaning that no physical desire is ever truly fulfilled; It only grows bigger and bigger. And yet people still kill themselves to live this way! Why doesn't anyone just stop and think about their lack of happiness?

As we learned from Eisav's mistake, it is a difficult task to realize the falsities of this world and focus on what truly matters in life. May we all have the strength to do so.

Shabbat Shalom.

*Source: http://well.wvu.edu/articles/dispelling_the_top_eight_therapy_myths

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Naftali Kassorla

Shana Tova from the Kassorlas...

Parshat Devarim

Parshat Devarim

         This week’s parsha marks the beginning of the preparation for the nation to go into the land of Israel. With the people about to enter, Moshe Rabbeinu stands before them, leading them for the last time. Through veiled and sometimes explicit references to past infractions, Moshe scolds the nation and prepares them for their journey ahead.
In his speech, Moshe alludes to the sin of the Meraglim. Within this allusion, he also mentions his fate from the episode of Mei Meriva (the Waters of Strife) where Moshe, instead of speaking to the rock to bring forth water, chose to hit the rock. Moshe was penalized very sternly for this, and was prohibited from entering the land.
         At first glance, we see something peculiar here: when referencing his own punishment, Moshe rebukes the nation saying, “With me as well, HaShem became angry because of you.” This seems uncalled for – why would Moshe blame the nation for his own infraction? Is this the behavior fitting for a man of Moshe’s stature? To blame others for ones own mistakes? We can be sure that Moshe Rabbeinu did not rebuke the people for his own benefit or personal anger towards them. No, if he “blamed” them, it must have been because he had a message for them. What is that message?
         To answer this, we must first understand that there is a concept of cause and effect in the spiritual spheres. There is a famous saying in the name of R’ Yisrael Salanter, “When we here in Lithuania are learning and acting the way we should, there is a Jew in Germany who will decide not to smoke on Shabbat”. The effect that Torah learning has on this world cannot be measured – it can bring health and happiness as well as peace and serenity, as Chazal say, “Talmidei chachamim marbim shalom b’olam (Torah scholars increase peace in the World).” This idea is further explained in Nefesh HaChaim ('שער ג), where Rav Chaim Volozhiner says that the world runs solely on the merit of Talmud Torah – without the Torah the world would cease to exist. Spiritual actions have an incredible impact, even if we can not physically see it.        However, the flip side is that not doing our job properly leads to detrimental consequences in the world. It can cause Jews to give up observance and bring pain and hate to this world. Our actions have tremendous power, and with this power comes tremendous responsibility.
         Perhaps Moshe was trying to relay this message of collective responsibility to the nation. By saying that his own infraction was their fault, he was teaching them that when the communal service of HaShem is low, it has an affect on the entire nation, even the greatest among them.
         This idea can be a source of great chizzuk to us this Tisha B'av. It should steer us away from the negative thought that ones actions will accomplish very little, because we see from here the exact opposite is true. If each one of us takes upon ourselves to love another Jew just a little more, it will have far-reaching effects on the entire nation. If we each do just a little better in our daily actions and personally cry out to HaShem to rebuild the Beit Hamikdash, it can be the catalyst to overarching change in our world. This little bit goes a very long way.
     With your help, we will not have to see a Tish’a B’av this year.
     Shabbat Shalom

Parshat Matot-Masei

Parshat Matot-Masei

Among the many topics discussed in this week's parshiot is the episode of the tribes of Reuven and Gad. Having already conquered and settled the east bank of the land of Israel, Rueven and Gad ask Moshe Rabbeinu if instead of inheriting their share in Israel, they can keep these lands as their share. Moshe castigates the tribes for this request, because it might show the rest of the nation that they are afraid of entering the land, thus repeating the sin of the Meraglim. The tribes vow to Moshe that they will "arm themselves swiftly in the vanguard of the Children of Israel." Hearing this pledge Moshe replies to the tribes, "If you do this thing, if you arm yourselves before HaShem for the battle…..then you shall return (i.e. your land)".

The Abarbanel points out a difference between the pledge of the tribes and Moshe's response: the tribes state that they will fight with their brethren, the children of Israel, yet Moshe responds that they will fight before HaShem. 

It seems that the tribe's affirmation of loyalty was based on the shared bond loyalty to their bothers; they did not want to leave the rest of the nation deserted in war. However Moshe's reply to them is "No, you must fight before HaShem," meaning that the reason for fighting should not be based a feeling of loyalty to the nation, but rather on the obligation to fulfill the will of HaShem. 

This Abarbanel is difficult to understand. Why does it seem that Moshe is reprimanding the tribes for their reason to fight? Are unity and loyalty not a foundation of the Torah? Given the time of year in which we now find ourselves, when we are told of the destructive effects of sinat chinam (baseless hatred) and the importance of ahavat Yisrael (love for fellow Jews), we would think that unity should be a central focus of our lives, and the performance of our mitzvot.

        In order to make sense of this, we must understand what it means to feel unity and compassion. Human definitions of compassion are imprecise, and are subject to societal changes. The absolute guarantee of consistent moral truth is reliance upon the definition of compassion which G-d, the Source of all morality, has set out for us. This is why it was imperative that the tribes enter their mission with the intention of doing HaShem's will, and not what they define as compassionate and correct.

        Sometimes we look at the commandments of the Torah and think "that is not moral" – as though we understand morality better than Hashem does.  But the Torah is the absolute standard of what is true, what is moral, compassionate and kind; it is our complete guide to life and is all-encompassing. That which falls outside the bounds of Torah and Halacha is by definition immoral. With our own subjective standards, we will make mistaken decisions, but when our innermost intention is to do everything "before HaShem," and we act according to the standards set by the Torah, then we can know our actions to be truly correct.  

        This was Moshe's message to the tribes and to us today, that the only way to deepen their brotherly connection is by doing the will of HaShem. May we have the strength in life to make all our decisions according to His Will and may we merit seeing the rebuilding of the Beit Hamikdash very soon.

Shabbat Shalom

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Naftali Kassorla

Parashat Chukat

Parashat Chukat

In this week's Parsha, when Miriam dies, the well of water which accompanied the Children of Israel in the wilderness in her merit ceases to do so, leaving Klal Yisrael complaining of thirst. In response to this, Hashem commands Moshe and Aharon: "Take the staff and gather together the Assembly, you and Aharon your brother. And you shall speak to the rock before their eyes, and it shall give its waters." [Bamidbar 20:7-8]. Then, "Moshe raised his arm and struck the rock with his staff twice." [ibid 20:11]. 

Hashem is angered that Moshe hits the rock instead of following His specific instruction to speak to the rock. "Hashem said to Moshe and Aharon: Because you did not believe in me to sanctify me in the eyes of the Children of Israel, therefore you will not bring this congregation to the land which I have given them." [ibid 20:12]. Here, Rashi explains that Hashem is saying, "Had you spoken to the rock, and it would have brought forth water, I would have been sanctified before the eyes of the Assembly, and they would have said 'Just as this rock, which neither speaks nor hears and does not need sustenance nevertheless fulfills the will of Hashem, how much more so should we fulfill His word.'" [Rashi, ibid]. 

At first glance, this seems difficult to understand. When Moshe hits the rock, it still brings forth water. Given that the Children of Israel do not know that Hashem commanded Moshe to speak to the rock, surely, whether Moshe hits the rock or speaks to it, they see the rock produce water and deduce that if a rock obeys Hashem, how much more so should humans obey Him. What is the special significance of speaking to the rock? Why can't the same message come across though hitting it?

Last week, in Parshat Korach, Korach and his followers were unwilling to accept that the Shechinah spoke through Moshe, and that Moshe's instructions to the Children of Israel were really Hashem's instructions. In our parsha, Klal Yisrael may learn from Moshe's action of hitting the rock that they are obligated to listen to Hashem but they would not deduce from this that Moshe was the transmitter of the divine word in this world.  Perhaps Hashem wanted Moshe to speak to the rock so that Klal Yisrael would understand that they are obligated to serve Hashem, from an act that resulted from Moshe's speech, thus correcting the mistake of Korach and his followers and reasserting Moshe's position as the emissary of Hashem. 

This can serve to remind us of the importance of having faith not only in the words of Hashem, but also in those of Moshe and our sages. Pirkei Avot begins with a statement of the authority of Moshe – "Moshe kibel Torah m'sinai" and passed it on, all the way down to the rabbis of later generations, entrusting them with that authority as well. In a world where we are rapidly losing respect for the instruction of the rabbis of long ago, as well as for our leaders today, it is vital for us to internalize this lesson. 

May we all strive to heed the advice of our wise leaders and we should then merit seeing the coming of Moshiach when we will hear Hashem's word directly once again.

Shabbat Shalom

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Naftali Kassorla

Parshat Korach

Parshat Korach

           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? 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 the Prophet 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 personal biases can do to a straight-thinking person. When one has a bias – 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. Korachs main thrust 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 pasuk in Kriat Shemas 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 Bamidbar

                                                                                                                                      Parshat Bamidbar

 

      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 HaShems 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 falling out this Motzei Shabbat, 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 

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Naftali Kassorla

Shavous Wedding Invitation

Parshat Achrei Mot- Kedoshim

Achrei Mot-Kedoshim

           

            

In this week's Parsha HaShem tells us "You Shall Be Holy". In explaining this pasuk, Rashi says this refers to separation from arayot (forbidden relationships), that wherever we find holiness we find a separation from arayot. The Ramban disagrees with Rashi's interpretation; rather, he says the pasuk refers to separation from even that which is permissible to someone. According to the Ramban, HaShem is teaching us to conduct ourselves in moderation. For example, while forbidding pork and other non-kosher animals, HaShem permits animals which have the kosher signs, through slaughter. However, one who eats even permissible food past his physical satisfaction is a "נבל ברשות התורה", Naval birshut haTorah, one who behaves disgracefully without actually violating a specific torah prohibition.

           With the Ramban's interpretation, we can gain a deeper understanding of HaShem's message with this mitzvah. The pasuk says "Speak to the entire congregation of the children of Israel, and say to them, 'You shall be holy, for I, the Lord, your God, am holy.'" We see here that HaShem gives a reason for this aveirah, but He does not give this reason for other aveirot. Later in the parsha, for example, the Torah could have said "Don't steal for I the Lord, your God, am holy" but no such explanation is given. What is the significance here?

            Perhaps one could explain as follows: The human mind and power of reason alone are only great enough to understand the idea of separation from something when it is clearly forbidden and harmful to oneself. However, if something is permitted, separation from it does not make any sense to us. If we are allowed to have something, then it should follow that it is good for us all of the time. Thus, we need to be told of its potential danger by HaShem. Only HaShem, the One who defines holiness, understands the dangers of an action to the spirit, and He tells us that sometimes we must separate from even that which is permitted in order to attain spiritual heights. According to this, the pasuk can be read as follows: Be holy! Because I am holy and I know what holiness is!

            However, inasmuch as HaShem tells us that He is the progenitor of holiness, he commands us here to actually be holy ourselves. Now that we have been given this principle – that even positive things must be taken in moderation – we are commanded to use our intellect to decide when something is not good for us. Within the confines of Torah and halacha we need to THINK for ourselves. "Be Holy" says HaShem – "Be like Me by using your mind to figure out what will make you a holier person."

            With this combination of subservience to the wisdom of HaShem and the use of our own limited wisdom, may we merit to achieve sanctity in our lives.

 

Shabbat Shalom

 

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Naftali Kassorla

Happy Purim from the Kassorlas!

To all of our Family and Friends,

 

Please see the attached Purim card, and "virtual mishloach manos."

 

Wishing you all a very happy Purim,

Naftali and Mindel Kassorla