Shmos

THE WOMAN CONCEIVED AND GAVE BIRTH TO A SON.  SHE SAW THAT HE WAS GOOD AND SHE HID HIM FOR THREE MONTHS (Shmos 2:2).

What woman does not see her baby as good?  How is this relevant to the ordinary inclination to save a child's life?

She saw in Moshe a unique spiritual quality which portended a miracle would save him (Ramban).

"Good" means well behaved.  He was quiet and easy to hide during the first three months. Even Paroh's daughter did not notice a crying baby until she opened the basket. The baby was then startled, having never previously seen a strange face, especially with Egyptian features (Rav SR Hirsch).

"Good" means the baby was viable.  This was surprising since Moshe was born prematurely (see Rashi).  This gave his mother three months to hide him, as the Egyptians expected the baby to be born at the normal due date (Rav Yaakov Kamenetsky).

Vayechi

IN THEIR ANGER THEY KILLED A MAN...CURSED IS THEIR [shimon's and levi's] ANGER (Bereshis 49:6-7).

Why did Yaakov criticize them for executing the town of Shechem?  Rambam and Ramban say Shechem was liable to the death penalty!

They acted in anger. They were not purely concerned with the town's guilt (Ramban).

MAY THE ANGEL WHO REDEEMS ME FROM ALL EVIL BLESS THE YOUNGSTERS [efraim and menashe]...MAY THEY MULTIPLY LIKE FISH WITHIN THE LAND (48:16).

How can Yaakov speak of fish on land?

Fish are a world apart in the water.  The beauty of the Jewish people is that they too are a world apart, but are so in the midst of the earth, participating in earthly life (Rav SR Hirsch).

Vayigash

Miketz

Vayeshev

Vayishlach

Vayeitzei

Toldos

WHO, WHERE,  IS THE ONE WHO TRAPPED GAME AND BROUGHT IT TO ME, AND I ATE OF ALL BEFORE YOU CAME AND BLESSED HIM?  INDEED HE SHALL BE BLESSED (Bereshis 27:33).

Why did Yitzchak confirm the blessing given to Yaakov upon discovering it was obtained deceitfully?

Yitzchak realized that if he can be fooled by Yaakov he could be fooled by Esav as well.  If Yaakov can masquerade as an Esav, than Esav can masquerade as a Yaakov i.e. a righteous man. Yitzchak realized now that his positive estimation of Esav was a sham. Rivka's scheme was intended to drive home this point (Rav SR Hirsch).

Yitzchak knew by holy spirit that his blessing indeed rested upon the son who received the blessing- now understood to be Yaakov.  It is simply a reality that Yaakov is now blessed.  Holy spirit indicates the blessing took effect, showing that the right thing was done (Ramban).

This whole event involved so many remarkable coincidences that Yitzchak knew Yaakov has been selected by Divine Providence to receive the blessing (Malbim).

Chayeh Sara

Vayera

AFTER THESE THINGS G-D TESTED AVRAHAM AND SAID TO HIM "AVRAHAM" AND HE SAID "HERE I AM."...G-D'S ANGEL CALLED TO HIM FROM HEAVEN AND SAID "AVRAHAM, AVRAHAM" (22:1,11)

Why did G-d call Avraham's name once but the angel called him twice?

The angel was expressing special endearment as Avraham had just passed the most difficult test of his life: he obeyed G-d by his willingness to sacrifice his son.  Also, Avraham was preoccupied with a mitzva (offering Yitzchak) when the angel spoke to him, which was not the case when G-d spoke to Avraham.  Avraham was called twice to get his full attention (Kli Yakar).

Lech Lecha

G-D SAID TO AVRAM, GO YOURSELF FROM YOUR LAND, BIRTHPLACE AND FATHER'S HOUSE TO A LAND I WILL SHOW YOU.  I WILL MAKE YOU A GREAT NATION, BLESS YOU, MAGNIFY YOUR NAME, AND YOU WILL BE A BLESSING...
AVRAM WENT AS G-D SPOKE TO HIM (Bereshis 12: 1-2,4).

Avraham passed ten tests in his lifetime (Pirke Avos 5:4).  According to commentaries leaving home was one of the tests.  How can this be a test when G-d is promising children, wealth and fame?

The text says Avram went "as G-d told him."  His motivation was to establish a nation devoted to G-d. The blessings G-d promised were means to this end (Or Hachaim).

I WILL BLESS THOSE WHO BLESS YOU, AND THOSE WHO CURSE YOU I WILL CURSE (12:3)

THOSE WHO curse (Hebrew root K-L-L) YOU
I WILL  curse (Hebrew root A-R-R)

Why are two completely different words for "cursed" used in these two phrases?

K-L-L refers to material reduction whereas A-R-R refers to the devitalization of the inner life.  The Jewish nation cannot be devitalized by the nations.  Their inner vitality is based on their connection to G-d.  But those nations that physically deprive the Jewish nation  end up devitalized (Rav SR Hirsch).

Noach

THESE ARE THE OFFSPRING OF NOACH; NOACH WAS A PURE RIGHTEOUS MAN IN HIS GENERATION.  NOACH WALKED WITH G-D (6:9)

RASHI- In his generation: some Sages explain this to his credit- all the more so had he lived in a righteous generation he would have been even more righteous.  Other Sages explain it to his discredit- according to his generation he was righteous but had he lived in Avraham's generation he would have been insignificant.

Why would some Sages explain the verse to Noach's discredit?

Noach failed to improve anyone else in his generation, though according to our Sages he did offer rebuke.   This was a failing on his part.  Successful rebuke requires making the effort to understand the root of the problem and mending it accordingly.  Noach did not understand what made his generation tick, and his words fell on deaf ears.  To improve society one needs to work hard to understand it well (Rav Yaakov Kamenetsky).

Bereshis

THE MAN CALLED HIS WIFE'S NAME CHAVA FOR SHE WAS THE MOTHER OF ALL LIVING (Bereshis 3:20).

Why did he call her the "mother of all living" after she brought death into the world?*

Individuals die but mankind lives through Woman.  He could have railed at his wife; instead he calls her by the loveliest calling.  Both man and woman were cursed with affliction, but her affliction is for a high purpose- the dispenser of life (Rav SR Hirsch).

*This is unlike Rashi who explains this event as happening before Adam and Chava sinned.

AND FROM THE TREE OF KNOWLEDGE OF GOOD AND BAD DO NOT EAT, FOR ON THE DAY YOU EAT FROM IT YOU WILL SURELY DIE (2:17).

What is wrong with knowledge of good and bad?

According to commentators this is not True Knoweldge but a lower form of knowledge that is not necessary. Adam already possessed great intelligence.  He was made in G-d's image (1:26) and named the animals (2:19).

 Sforno says says "good and bad" refers to subjective good and bad i.e. sweet and bitter.This is course may contradict objective truth.  Since he ate from the tree humanity has been often misled by subjective impressions.

Ramban, based on Scriptural and Rabbinic sources, explains "knowledge" (Daas) to mean will.  By eating from the tree he incoporporated conflicting wills (good and bad) into himself.  Humanity has been conflicted ever since.

v'zos habracha

haazinu

vayelech

Nitzavim

G-D YOUR L-RD WILL BRING BACK YOUR CAPTIVITY AND HAVE MERCY ON YOU.  HE WILL RETURN AND GATHER YOU FROM ALL THE NATIONS WHERE THE  L-RD YOUR G-D SCATTERED YOU (Devarim 30:3).

This verse appears redundant.  Why does it say twice that G-d will gather in the exiles?

The first part is speaking of those who yearn for Eretz Yisrael.  The second part speaks of those who are content with the non-Jewish lands.  Both will be returned to the Land (Rav Meir Simcha of Dvinsk).

[That R. Meir Simcha distinguishes between the two groups suggests they are not on the same spiritual level and the process of return is not identical for each.  This may be an implied criticism of those who feel complete without Eretz Yisrael]

SEE I HAVE PLACED BEFORE YOU TODAY LIFE AND GOOD, DEATH AND EVIL (30:15).

Why add the word "today"?

If you made bad choices yesterday, begin today anew.  If you chose well yesterday, do not become complacent- make further progress today (Rav Moshe Feinstein).

LIFE AND DEATH I HAVE PLACED BEFORE YOU, BLESSING AND CURSE.  CHOOSE LIFE SO THAT YOU AND YOUR DESCENDANTS WILL LIVE (30:19).

Why does the end of the verse need to give a reason for choosing life?  Doesn't the first part of the verse  suffice?

It is not enough to choose what is good.  It must be chosen in such a way that it will impact on future generations.  If mitzvos are done routinely, without joy, then the next generation will assume they cannot endure the "ordeal" of a Jewish life.  Only a joyous Judaism can endure (Rav Moshe Feinstein).

Ki Savo

THEY [these curses] WILL BE IN YOU AS A SIGN AND WONDER, AND IN YOUR OFFSPRING FOREVER, BECAUSE YOU DID NOT SERVE THE L-RD YOUR G-D WITH HAPPINESS AND GOODNESS OF HEART (Devarim 28:45-46).

What is so terrible about not serving G-d with happiness?

If the commandments are done without joy, routinely, then eventually G-d will be forgotten and the worst sins will be committed.  Lack of joy becomes the source of all other sins (Kotzker Rebbe).


CURSED IS ONE WHO DEGRADES HIS FATHER AND MOTHER, AND THE ENTIRE NATION SHALL SAY AMEN (27:16).

This curse is followed by a series of curses for social injustice, then sexual violations, and then again social  injustice.  Why are warnings of social injustice interrupted by matters of sexual misconduct?

The two categories are intermingled to show they are equally serious.  One may imagine sexual behavior is a private matter not affecting the public as does social injustice.  One may also suppose that slander and bribery are not grave like sexual violations.  Both of these are misconceptions refuted by
 G-d's Torah (Rav SR Hirsch).

 TAKE OF THE FIRST OF EVERY FRUIT OF THE GROUND THAT YOU BRING FROM YOUR LAND THAT THE L-RD YOUR G-D GIVES YOU.  PUT   IT IN A BASKET AND GO TO THE PLACE THAT THE L-RD YOUR G-D WILL CHOOSE FOR HIS NAME TO RESIDE.  COME TO  THE KOHEN OF THOSE DAYS AND SAY TO HIM, "TODAY I DECLARE TO THE L-RD YOUR G-D I HAVE COME TO THE LAND THAT G-D SWORE TO OUR FATHERS TO GIVE TO US" (Devarim 26:2-3).

Why does the Torah make such a big deal of a small thing?  Is it necessary to come to Jerusalem, enter the Temple courtyard,  and read a parsha simply to show that one is not ungrateful?

The Torah viewpoint is that there are no small things.  When we are aware of G-d's presence every move is significant.  The way to serve G-d and  fulfill the Torah is to give small things their due (Rav Yerucham Levovitz).

Ki Teitzei

IF A BIRD'S NEST HAPPENS BEFORE YOU ON THE WAY, ON ANY TREE OR ON THE GROUND, YOUNG BIRDS OR EGGS, AND THE MOTHER BIRD IS CROUCHING ON THE YOUNG BIRDS OR EGGS, DO NOT TAKE THE MOTHER ON THE YOUNG (Devarim 22:6)

Is there a reason for this mitzva or is this simply a Divine decree?

Ramban says there is a reason.  However he addressed two sources that seem to contradict this.

One source is a Mishna (Brachos 33a) that someone who prays for mercy "as Your mercy extends to a bird's nest" should be silenced ...[for implying the mitzva of sending away the mother bird is because of G-d's mercy on the bird].

This Mishna seems to suggest the mitzva has no ethical purpose, but this is not so.  Ramban explains the mitzva of sending away the mother bird is not because of G-d's mercy.  But we are commanded this precept so that   we develop the trait of mercy.  The mitzva is for us, not for the birds.

A second source is Bereshis Rabbah 44:1 which reads "What difference does it make to the Holy One whether an animal is slaughtered from the front of the neck or the back?  Surely you must say the commandments have been given only to refine men."

This may sound like G-d's decrees are arbitrary with no other purpose than to compel our loyalty to Him.  That is not what Bereshis Rabbah means.   The details of the commandments do not affect G-d.  They do affect human beings.  The commandments are for our sake, to improve us.

None of this means that G-d is unconcerned with birds!   But G-d's own mercy is not the reason for the mitzva.  After all, G-d can take care of the bird Himself.  The reason for the mitzva is to develop mercy in us.

Shoftim

 PLACE OVER YOURSELVES A KING WHOM G-D YOUR L-RD SHALL CHOOSE, FROM AMONG YOUR BROTHERS  PLACE A KING.  YOU MAY NOT PLACE OVER YOURSELVES A FOREIGN MAN WHO IS NOT YOUR BROTHER (Devarim 17: 15).

If G-d will choose the king, why must the nation be commanded to select a Jew?

If a "prophet" declares that G-d has selected a non-Jew to be king, that alone is enough to judge him a false prophet (Rav Moshe Feinstein).

ONLY HE [the king] MUST NOT HAVE TOO MANY HORSES SO HE WILL NOT RETURN THE PEOPLE TO EGYPT IN ORDER TO INCREASE HORSE, FOR G-D SAID TO YOU "DO NOT AGAIN RETURN TO THIS WAY (17:16).

Why does the verse refer to "horses" in the plural but then say "horse" in the singular?

After one sins against the Torah, that behavior seems permissible in one's own eyes.  A king who falls to the temptation to acquire many horses may be willing to return to Egypt for even one horse (Chafetz Chaim).

HE MUST NOT HAVE TOO MANY WIVES, SO THAT HIS HEART NOT BE TURNED ASTRAY.  HE MUST NOT AMASS TOO MUCH GOLD AND SILVER.

IT SHALL BE WHEN HE SITS ON THE THRONE OF HIS KINGDOM, HE MUST WRITE FOR HIMSELF TWO COPIES OF THIS TORAH.  IT SHALL BE WITH HIM AND HE MUST READ IT HIS ENTIRE LIFE, SO THAT HE LEARNS TO FEAR THE L-RD HIS G-D, TO KEEP ALL THE WORDS OF THE THIS TORAH AND THESE DECREES TO DO THEM, SO THAT HE DOES NOT BECOME ARROGANT OVER HIS BROTHERS, AND NOT DEPART FROM THE COMMANDMENT RIGHT OR LEFT, SO THAT HE PROLONGS HIS YEARS OVER HIS KINGDOM (17:18-20).

The Torah is the cure for all of the king's character illnesses.  Too much money increases arrogance, but the Torah prevents arrogance.  Too many wives turns his heart from G-d, but Torah prevents such a turning.  If he trusts in too many horses he will die in battle, but Torah prolongs the years of his kingdom.

'Throne" is Kisey spelled Kaf-Samech-Alef.  This stands for Kesef-Soos-Isha, which means money, horse and woman.  If the king does not amass too much of these three things, he will merit to preserve his "throne." (Kli Yakar)

Re'eh

DO NOT EAT IT [blood] POUR IT  ON THE GROUND LIKE WATER.  DO NOT EAT IT, SO THAT IT BE GOOD FOR YOU AND YOUR CHILDREN AFTER YOU, THAT YOU DO WHAT IS RIGHT IN G-D'S EYES (Devarim 12:24-25).

Why is the prohibition of eating blood repeated?

This law should be observed not because blood is undesirable  but because it is improper in "G-d's eyes" (Sforno).

If the blood is not eaten, why also pour it on the ground?

It should not even be stored in containers like other liquids (Sforno).

What is the appeal in blood that the Torah needs to emphasize the prohibition (see 12:23)?

There is no natural desire for blood.  It is desired for mystical impurity, which Torah condemns (Sforno).

IF A PROPHET OR DREAMER ARISES IN YOUR MIDST AND GIVE A SIGN OR WONDER, AND THE SIGN OR WONDER COMES TRUE...(13: 2-3).

This verse speaks of a phony who leads people into idol worship (with a convincing sign nevertheless) .  What is the difference between a prophet and a dreamer in this case?

Even if a person does not claim prophecy, but claims merely to have received a message in his dream to worship an idol, is equally guilty of this prohibition (Oznaim L'Torah).

YOU ARE CHILDREN TO G-D YOUR L-RD.  DO NOT CUT YOURSELVES AND DO NOT PLACE A BALD SPOT BETWEEN YOUR EYES FOR THE DEAD.  FOR YOU ARE A HOLY PEOPLE TO G-D YOUR L-RD (14:1-2).

What is wrong with defacing the body as a sign of grief?

Our self-worth comes from being creatures of G-d, called to His service.  Cutting oneself is an expression of personal worthlessness G-d forbid.  Our dignity is not dependent on any other human being, no matter how prominent or esteemed.  The death of any person is not an occasion for self-mutilation (Rav Hirsch).

Ekev

...[G-d] WHO FEEDS YOU MANN IN THE DESERT, WHICH YOUR FATHERS KNEW NOT,  TO AFFLICT YOU AND TO TEST YOU... (Devarim 8:3).

Is there a difference between "afflict you"and "test you?"

The Mann G-d sent made life both easy and difficult.  They had daily livelihood with minimal effort.  On the other hand, they suffered anxiety wondering whether Mann would come the next day; they had to develop trust in G-d.  Poverty and wealth both test a person's loyalty to G-d, each in its own way (Sforno).

FROM THE DAY YOU LEFT EGYPT UNTIL YOU CAME TO THIS PLACE, YOU HAVE BEEN REBELS TOWARDS [literally "with"] G-D (9:7).

Were the Jews actually guilty of continuous rebellion?

"Rebel with" is a peculiar expression in Biblical usage.  It does not mean rebelling against  G-d.  It means they were never entirely with G-d. On the positive side, even in moments of rebellion they were still with G-d to an extent (Rav Hirsch).

AND NOW ISRAEL WHAT DOES THE L-RD YOUR G-D ASK OF YOU EXCEPT TO FEAR THE L-RD YOUR G-D TO WALK IN HIS WAYS AND TO LOVE HIM AND SERVE THE
L-RD YOUR G-D WITH ALL YOUR HEART AND SOUL (10:12).

The words "what does G-d ask except" seem to suggest that G-d asks little.  But what He asks for seems to be a  lot!

Consider what the verse excludes.  G-d asks that we do His will.  We do not need to be concerned about anything that is not His will.

V'eschanan

LET ME PLEASE CROSS OVER AND SEE THE GOOD LAND OVER THE JORDAN, THIS GOOD MOUNTAIN AND THE LEBANON (Devarim 4:25).

Since Moshe is asking to enter the Land, what is added by requesting to "see" it?  Obviously he would then see it!  


Moshe is pleading that his seeing would be a benefit to the Jewish people.  Seeing the Land from a "good"perspective, resulting from his blessing, will enhance the nation's security.  But G-d in His wisdom has His own reasons for  allowing the Jews to be vulnerable to exile (Sforno).

Although Moshe was not permitted to enter the Land, we can learn from here the great value in having a positive outlook.

Another possible answer is that Moshe was hoping to see the Land even if refused entry.  This part of the request was actually granted (4:27).

LEST YOU LIFT YOUR EYES TOWARDS THE SKY AND SEE THE SUN, MOON AND STARS, ALL THE HEAVENLY HOST, AND BE SWEPT INTO BOWING AND SERVING THOSE THAT G-D YOUR L-RD HAS APPORTIONED TO ALL THE NATIONS (Devarim 4:19).

Surely G-d does not permit non-Jews to worship stars!  In what sense did He apportion the luminaries to them?


Rashi says, He has given them for light to the nations.

Ramban: The nations are guided by the natural forces, on earth and above.  The Jewish people are guided by G-d directly.

Rav Hirsch: The luminaries do not rule over the nations.  Rather, the nations are instructed to use physical forces for human progress.  But G-d is the master of these forces, which must be used by man only according to His will.  The nations must be careful not to become slaves to nature.

REMEMBER THAT YOU WERE SLAVES IN EGYPT AND G-D YOUR L-RD TOOK YOU OUT FROM THERE WITH A STRONG HAND AND OUTSTRETCHED ARM.  THEREFORE G-D YOUR L-RD COMMANDED YOU TO KEEP THE SHABBOS DAY (5:15).

What does slavery and Exodus have to do with Shabbos?  We keep Shabbos to testify that G-d created the world and rested on the seventh day!


The Exodus is evidence of a Creator.  The wonders He did show the world exists according to His will and He can overpower nature.  This is the idea of Shabbos (Ramban).

DO THEM  [COMMANDMENTS] IN THE LAND I GIVE THEM TO POSSESS (6:28).

G-d's commandments apply everywhere on earth.  Why does Torah stress that the mitzvos must be fulfilled when in the Land of Israel?


Laws of justice are necessary to establish the Jewish settlement in the Land.  Also, some commandments apply only in the Land.  Furthermore, the essential fulfillment of any mitzva is in the Land (Ramban 4:5).


The Land does not have value apart from the realization of Torah.  The Land is for the commandments (Rav Hirsch).

So Rav Hirsch is saying the Land is only for the commandments, and Ramban is saying the commandments are (ultimately) only for the Land.

Devarim

SEE I HAVE GIVEN BEFORE YOU THE LAND.  COME AND POSSESS THE LAND G-D SWORE TO YOUR FATHERS, AVRAHAM, YITZCHAK AND YAAKOV, TO GIVE TO THEM AND THEIR DESCENDANTS AFTER THEM...
HOW CAN I ALONE BEAR YOUR STRIFE, BURDENS AND QUARRELS?  PROVIDE FOR YOURSELVES WISE AND UNDERSTANDING MEN, KNOWN TO YOUR TRIBES, AND PLACE THEM AS YOUR HEADS (Devarim 1:5, 12-13).

These statements seem unrelated.  After recounting that G-d desired to bring the Jewish people into the Land, shortly after the encampment at Sinai, why mention the contentiousness of the Israelites which necessitated more judges?


When G-d promised to bring them to the Land, without a battle, their focus should have been on big things.  Instead they allowed themselves to sink into pettiness, resulting in interpersonal conflicts. Narrow vision leads people to miss important  things for unimportant things.  Nearly forty years later, Moshe is rebuking the nation for this (Sforno).

YOU MURMURED IN YOUR TENTS, SAYING "IN G-D'S HATRED FOR US HE TOOK US OUT OF EGYPT TO PLACE US IN THE AMORITES' HAND, TO DESTROY US...
AND IN THE DESERT YOU SAW HOW G-D YOUR L-RD CARRIED YOU AS A MAN CARRIES HIS SON ON THE WHOLE WAY YOU WENT UNTIL YOU CAME TO THIS PLACE (Devarim 1: 27, 31).

Why did they think G-d hated them?


Because they had worshiped Egyptian gods.  The people's perception is refuted by the fact that G-d lovingly bore them through the desert, without vengeance (Sforno).

We see it is a huge mistake for a person to despair because of a sin done in the past. This leads a person to discount the kindnesses G-d shows a person and interpret G-d's actions in the worst possible light ("G-d hates me"). One must not lose faith in G-d's compassion and overlook His acts of love.

Matos Masei

Pinchas

Balak

G-D CAME TO BILAM AT NIGHT, SAYING TO HIM, "IF THE MEN CAME TO SUMMON YOU, ARISE AND GO WITH THEM.  BUT ONLY THE WORDS I SPEAK TO YOU SHALL YOU DO."  BILAM AROSE IN THE MORNING, SADDLED HIS DONKEY, AND WENT WITH THE OFFICERS OF MOAV.  G-D'S ANGER FLARED BECAUSE HE WAS GOING... (Bamidbar 22:20-21).

Why was G-d angry with Bilam if He permitted Bilam to go?


Bilam did not tell the officers of Moav of G-d's condition for going.  This was a desecration of G-d's name, for it seemed as if G-d wanted Bilam to curse the Jews.  When G-d later did not permit such cursing, it seemed as if G-d is fickle like a human being. Because of Bilam's great desire to go, he did not want to reveal G-d's condition (Ramban).

Chukas

Korach

KORACH SON OF YITZHAR SON OF KEHOS SON OF LEVI TOOK, WITH DASAN AND AVIRAM SONS OF ELIAV, AND ON SON OF PELES, SONS OF REUVEN (Bamibar 16:1).

Why is Korach's lineage traced as far back as Levi?  Torah does not usually identify people by their great-grandfather!


Korach's distinguished lineage shows how far he fell.  Despite his family heritage he chose spiritual disgrace (Maharal).

Korach's identity as a Levite was a cause of controversy.  Though he had a distinguished position Korach was jealous of those Levites who had a higher position within the tribe.  Sons of Reuven joined the controversy as they harbored resentment at the Levites; their ancestor Reuven lost his first born status which was later assumed by the Levites (Rav Avigdor Miller).

Shlach

Beha'aloscha

Naso

Bamidbar

G-D SPOKE TO MOSHE IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING, ON THE FIRST DAY OF THE SECOND MONTH, IN THE SECOND YEAR SINCE LEAVING EGYPT...THE CHILDREN OF ISRAEL SHALL ENCAMP, EACH MAN BY HIS FLAG ACCORDING TO THE SIGNS OF THEIR FATHERS' HOUSEHOLD, AT A DISTANCE AROUND THE TENT OF MEETING THEY WILL ENCAMP (Vayikra 1:2, 2:2).

Why did the Jewish people wait a year before organizing themselves with tribal flags?

The tribal flags potentially cause divisiveness.  Each tribe may become devoted to itself at the expense of national unity.  The nation needed to wait until the establishment of the mishkan.  Then they could camp under tribal flags. The mishkan became a central focus uniting the nation.  Only when the nation felt a common purpose could they also strengthen the identity and unique traits of each tribe (R. Yaakov Kamenetsky).

Bechukosai

Behar

YOU SHALL SANCTIFY THE FIFTIETH YEAR AND PROCLAIM LIBERTY IN THE LAND FOR ALL INHABITANTS.  IT IS A JUBILEE FOR YOU; EVERY MAN SHALL RETURN TO HIS HEREDITARY PROPERTY AND FAMILY (Vayikra 25: 10).

What does  Jubilee (Yovel) mean?


The word means "to bring", in this case to bring a person or to where he is suited to be, or a thing to whom it really belongs.  Hebrew slaves return to freedom and homes return to original owners.  It is an opportunity for national rebirth under G-d (Rav SR Hirsch).

Emor

G-D SPOKE TO MOSHE SAYING, SPEAK TO THE ISRAELITES AND SAY TO THEM: THESE ARE MY APPOINTED TIMES THAT YOU MUST CALL AS HOLY TIMES.  THESE ARE MY APPOINTED TIMES.  SIX DAYS WORK MAY BE DONE, BUT THE SEVENTH DAY IS A SABBATH OF SABBATHS (Vayikra 23:1-3).


Following this verse are the commandments to observe Pesach, Shavuos, Rosh Hashana, Yom Kippur and Succos.  Why is this topic introduced by Shabbos?


Shabbos is equal to all the mitzvos.  In the Shabbos maariv we say "[Shabbos is]  the end point of heaven and earth.  You blessed it above all days, and sanctified it above all times."  Shabbos is above the Jewish holidays.

Shabbos is the soul of Torah, of creation, and of the Jewish holidays.  Ramban  comments that Shabbos, unlike the Jewish festivals, has no sin offering included in its observance.  It has no aspect of sin.   Shabbos is a mate for Israel, and is characterized by complete shalom.

All mitzvos aim for d'vekus (communion) with G-d, and Shabbos is the highest degree of d'vekus.

Or Hachaim comments that G-d started the world with the power to last only six days, and it is only Shabbos which renews creation to enable an additional week (Nesivos Shalom).

G-D SAID TO MOSHE, SAY TO THE KOHANIM, SONS OF AHARON, AND SAY TO THEM, DO NOT DEFILE ONESELF FOR THE DEAD AMONG HIS PEOPLE (Vayikra 21:1).

Why is it written "say to the Kohanim" and then "say to them"?  Isn't this repetitious? 


Rav Levi Yitzchak of Berdichov, a Chasidic master of the eighteenth century, answers these questions in a way that teaches us how to relate to our fellow Jews.

The Kohanim have a prominent role to play among the Jewish people, in charge of the service in the Beit Hamikdash.  This is a holy task, but it carries the danger that they may see themselves as better than their fellow Jews.  That is arrogance, while G-d desires humility from His servants.

To remedy this potential problem, the verse is divided into two distinct statements. (1) "say to the Kohanim" [that they are] "Aharon's sons."  (2) Afterwards the Torah commands the Kohanim regarding their distinct role e.g. not defiling themselves to bury their fellow Jews.

The kohanim are ready to fulfill their role only when they realize their priveleged position is inherited from Aharon and not from their own efforts.

Kedoshim

YOU SHALL NOT HATE YOUR BROTHER IN YOUR HEART; YOU SHALL REBUKE YOUR NEIGHBOR (Vayikra 19:17).

What is the connection between these two mitzvos?


When someone offends you, do not hate your brother in your heart.  Rather you are to rebuke the person, which will remove the hatred.  Either he will provide a justification that you had not considered, or he will
admit his error (Ramban).

LOVE YOUR FELLOW AS YOURSELF (Vayikra 19:18).

Is it realistic to love your fellow as yourself?

No, it is not.  Actually, Rabbi Akiva taught "your own life takes precedence over your fellow's life."  The verse does not mean to love another as much as yourself, but to love another in the same manner as yourself.  You should not want for your fellow some good fortunes but not others. Instead,  desire any good fortune for him, as you desire for yourself all good fortunes.

Perhaps this is why the Hebrew does not say "love your fellow" but "love to your fellow" (l'rei-echa) (Ramban).

Acharei Mos

YOU SHALL KEEP MY CHARGE, NOT FOLLOWING DISGUTING THE PRACTICES THAT WERE DONE BEFORE YOU , AND YOU SHALL NOT BECOME DEFILED THROUGH THEM.  I AM THE THE L-RD YOUR G-D (Vayikra 18:30)

This verse is preceded by a long list of forbidden sexual relationships. Does "keep my charge" simply mean not to engage in these relationships, or is it meant more broadly?

Other mitzvos serve as a safeguard preventing such relationships: forbidden foods, nidah, zavah, the woman who gives birth*, and other cases of tumah.  A life of discipline and sanctity in multiple areas is necessary to have the fortitude to follow the restrictions against forbidden relationships (Sforno).


No way of life is as successful in achieving holiness in relationships as the Torah system.  Other creeds having the best intentions, but lacking the Torah's mechanisms, have not worked as effectively. With the safeguards of the Torah, holiness becomes realistic.

*see the entry to Tazria Metzora

Tazria Metzora

G-D SPOKE TO MOSHE SAYING, SPEAK TO THE ISRAELITES AND SAY, WHEN A WOMAN CONCEIVES GIVES BIRTH TO A MALE, SHE IS RITUALLY IMPURE SEVEN DAYS...ON THE EIGHTH DAY THE FORESKIN SHALL BE CIRCUMCISED...IF SHE GIVES BIRTH TO A FEMALE SHE IS RITUALLY IMPURE FOR TWO WEEKS... (Vayikra 12:1-5).

Why is the mother Tamei for twice as long if the child is female?

The idea of holiness is that human free will triumphs over physical forces.  Tumah  is associated with death, the ultimate loss of free will.  A Jew is supposed to master physicality rather than be mastered by it.  Circumcision  represents this idea of sanctity, therefore it is appropriate that her tumah ceases seven days after birthing a male child. 

The double period of tumah for a female child represents one week for the mother and one week for the young daughter.  This has a similar function as circumcision does for a male child.  It impresses on the mother the consciousness of free will and morality, for herself and the way she raises her daughter.  The mother has a great influence on her daughter and she must doubly fortify herself with the proper awareness (Rav SR Hirsch).

According to Ramban, the different laws for birthing male and female children have a physiological basis.

WHEN YOU COME TO LAND OF CANAAN THAT I GIVE YOU AS A POSSESSION, AND I PLACE AN AFFLICTION OF LEPROSY ON A HOUSE IN THE LAND OF YOUR POSSESSION- THE HOUSE'S OWNER SHALL COME AND TELL THE KOHEN "SOMETHING LIKE AN AFFLICTION APPEARS TO ME IN MY HOUSE" (Vayikra 14:24-35).

[THE KOHEN] SHALL CLOSE OFF THE HOUSE FOR SEVEN DAYS (14:38).

The Picezner Rebbe learns a lesson here about the positive value of spiritual tribulation:

Rashi explains why G-d says "I place an affliction" and not the more usual expression "if there will be an affliction."  Rashi says He is telling us good news: the afflictions will require the house be broken down, and gold hidden previously by the Amorites will be found.

Tumah and a broken state  lead to gold.  But why must the house be closed for seven days- instead of accessing the gold immediately?

 Everything G-d does is for the good.  This is true not only for physical suffering but even for spiritual deprivation.  Even the absence of shuls, yeshivas, and mikvas is meant for a good purpose.*  This is why the homeowner says "like an affliction it appears to me" for in truth it is for the good (Aish Kodesh).


*The Picezner wrote these words in the Warsaw Ghetto.

[Perhaps an example of the above concept is when the inability to perform a mitzva results in a deep longing for the mitzva.  The longing is very precious to G-d]

Shemini

NADAV AND AVIHU, AHARON'S SONS, EACH TOOK HIS FIRE PAN, PUT FIRE AND THEN INCENSE ON IT.  THEY OFFERED  BEFORE G-D A STRANGE FIRE THAT G-D HAD NOT COMMANDED THEM.  FIRE CAME FORTH FROM BEFORE G-D AND CONSUMED THEM.  THEY DIED BEFORE G-D (Vayikra 10:1-2).

"A strange fire that G-d had not commanded" is redundant.  If it was strange, surely G-d had not commanded it!  


"Strange fire" should be understood figuratively as referring to the enthusiasm that burned in the hearts of Nadav and Avihu.  They were inspired by the Divine Glory revealed to the people after the Kohanim offered korbanos for the first time. They felt that legal restrictions did not apply during this moment of Divine favor.  Nadav and Avihu were inspired by love of G-d to bring an unauthorized incense offering.  This parsha is a warning about the dangers of misguided love which motivates worship inconsistent with G-d's will (Netziv).

Sefiras Haomer

The Torah says to begin counting  the Omer on "the day after Shabbos."  This is not Sunday but the second day of Pesach.  So the first day of Pesach is called Shabbos.  Why?


Shabbos has two aspects: "remember" and "keep." The first is a positive mitzva, representing "do good."  The second is a negative mitzva (to avoid work), representing "turn away from evil."

The Omer counting begins with Pesach which represents "turn away from evil."  Pesach means liberation from the impurity of Egypt. The counting is completed with Shavuos, the giving of the Torah.  That represents "do good."

So the counting connects to both aspects of Shabbos: turn away from evil and do good.

But why is the first day of Pesach called "Shabbos"?  Both Shabbos and Pesach are an "arousal from Above," meaning they are initiated by G-d regardless of human input.  G-d sanctifies the Shabbos whether or not we observe it.  The redemption from Egypt (the theme of Pesach) was an act of G-d, a great Divine illumination the Jewish people did not create.

 This Divine initiative continues every first night of Pesach.  He illuminates us with a true taste of redemption on Seder night.  This "arousal from Above" is followed by counting of the Omer.  That is an "arousal from below." From then onwards we make an effort to recapture that sense of redemption.  We prepare for the goal of redemption- receiving the Torah.

The free gift of spiritual inspiration we receive on the first day of Pesach gives us the wherewithal to make our own efforts to climb towards reception of the Torah on Shavuos.  The counting of the Omer is the bridge between the two (Nesivos Shalom).

Tzav

THE KOHEN SHALL WEAR A LINEN TUNIC, AND LINEN PANTS ON HIS FLESH.  HE SHALL SEPARATE THE ASHES OF WHAT THE FIRE CONSUMED OF THE ELEVATION OFFERING ON THE ALTAR, AND PLACE IT NEXT TO THE ALTAR. HE SHALL CHANGE HIS CLOTHES AND AND WEAR OTHER CLOTHES, AND REMOVE THE ASHES TO A PLACE OUTSIDE THE CAMP, TO A PURE PLACE (Vayikra 6:3-4)

Ash is practically garbage, yet the Torah gives it greater consideration than we would expect.  This raises a few questions:


1.  Why is removal of the ashes a mitzva, rather than a task left to routine common sense?


2. Why must it be done by a Kohen in priestly clothes, rather than an ordinary custodian?


3. Why must the ashes go to a pure place?


In verses 2-3, the elevation offering is mentioned three times, alluding to three components: the animal, the ashes which retain some animal fat and are burnt with the animal, and the ashes carried out of the camp. The ashes are therefore an integral part of the offering (Sforno).

As G-d's house, the mishkan should be treated with the greatest honor.  It is fitting that the altar where the offering is burnt should be kept clean, and the fire will burn more brightly if ashes are removed (Sefer Hachinuch).

G-d's house is not a place for self-aggrandizement.  Even an important person in special clothes needs to engage in the nitty-gritty of removing ashes (Torah Temimah).

Ash is placed next to the altar as a memorial to yesterday's service.  This is for the nation to appreciate what has been accomplished, and to understand that today avodas Hashem does not require  innovation but simply to perform G-d's will once again.    Therefore the ashes remain kodesh;  its disposal requires a pure place and its misuse is a sacrilege (me'ilah) (Rav SR Hirsch).

Ramchal's Daas Tevunos

Rav Moshe Chaim Luzzatto is one of the most important Jewish thinkers of the past three centuries.  His Mesilas Yesharim is perhaps the most significant musar work ever written.  Ramchal is arguably the most systematic author in Jewish history (outside the area of halacha).  He wrote methodically organized explanations of Jewish thought, Kabalah, logic and methods of Talmud study. He was revered by both the Vilna Gaon and  early Chasidic masters. 

We present below a synopsis of Daas Tevunos, an overview of the goal towards which G-d is guiding His creation:

G-d guides the world with perfect justice.  This needs explanation, since we see events that appear to indicate the opposite of Divine providence.

G-d created the world for man's sake.  Man was created imperfect so he could merit perfecting himself.  Attaining this goal is an enjoyment man will have for eternity.

G-d is the essence of G-d.  It is the nature of good to bestow good.  G-d created man to bestow His goodness upon him.  For this good to be complete it could not be a free gift.  It must be earned by man's efforts.  Man feels satisfaction, without shame, when he is the producer of the good he possesses.

Perfection is being joined to the holiness of G-d and enjoying the apprehension of His glory. The soul is a portion of G-d and desires to cleave to its source.  

G-d is perfect, but He created an imperfect world to give man the satisfaction of perfecting the world and himself. G-d constrains his own perfection and goodness to make room for this process.

G-d wills to reveal His perfection to man, but only a minute perception of it.  We cannot perceive all of it.

G-d wills to reveal clearly His oneness.  Other features of His perfection are beyond our grasp; for example we are not wise enough to fathom His wisdom.  We are forbidden to probe what is beyond our grasp.  His oneness can be made clearly understood, and internalized in our hearts.  The goal of all G-d's processes is the revelation of this truth alone.

Oneness is more than  that He is absolutely one and there is none beside Him.  It also means there is no other force operating in the world, and nothing can prevail against His will.

The following are false conceptions of divinity: (1) G-d is above the affairs of this world, which are supervised by lesser forces to be worshiped (2) There are two powers, one for good and one for evil (3) The world operates merely according to natural laws established by G-d, and success depends only on human exertion or the stars (4) Israel's sins have forced G-d' s hand to abandon them as His nation (5) Corrupt sinners who know G-d but rebel to provoke Him, thinking they can actually affect Him.

G-d as one means He is the creator of evil.  Nothing happens in the world contrary to His will.

G-d can cancel the laws by which He operates the world.  For instance, He can override justice and be gracious to the undeserving.  He will save the Jewish people in the end, whether or not they are deserving.

if G-d only willed to reveal His goodness, there would be no need for evil.  Oneness, however, is defined by its opposite: absence of plurality.  Therefore, revelation of oneness requires the creation of evil which is eventually negated. When G-d negates evil, this shows G-d is the one and only force.  


G-d alone has necessary existence.  He alone must be.  Everything else is contingent on His will.


Only for G-d's oneness is there a reason to reveal deficiency. Deficiency is necessary for man to serve G-d.  Concealment of G-d's presence creates an arena for free choice. Therefore evil is present, but G-d will negate evil and deficiency when He ultimately reveals His oneness.


Man's performance of mitzvos is what reveals G-d's radiance and removes evil. But even if man does not do mitzvos, He will reveal His oneness and remove evil on His own. Freedom of choice will end after 6000 years, when G-d will renew and purify the world. The period of Mashiach, prior to the 6000th year, too will involve purification of evil. 


The belief that G-d will end the freedom to do evil is a comfort to Jews who must endure current exile.  On that day His name will be one.

It is necessary to conceptualize evil to comprehend G-d's oneness.  Adam perceived evil, in the form of the tree of knowledge of good and evil.  Adam should have realized anything contradicting the truth of perfection was a deceit, that evil was a test from G-d and will be negated for G-d's honor. Then G-d's oneness would have been revealed by the first Shabbos in creation.


Because Adam was led astay, G-d needed to make evil more tangible than ever; hence the hardships of this world. If we would see clearly that evil is falsehood and that G-d is really one, the world would achieve its tikun.  But humanity has added to evil, and the world has diminished.  

When G-d brings the world to perfection, that will be a time of reward rather than service of G-d.  Free will be lost and human nature will change.


G-d's essence cannot be understood.  "Merciful", "gracious", "strong" etc. do not describe His essence but rather His will to act in ways adapted to human intellect.  There is no comparison to G-d and anything in creation, good or bad, is invented by His will. His qualities are willed by Him, not necessary to Him.


Though G-d has no likeness to His creation, He wills some revelation of His glory.  Therefore He established ways of conduct by which man can reach this goal. 


We can only relate to G-d by what He does, not by what He is.  Even of His actions we can only understand the effects but not how He effects them.


Currently His oneness and goodness is concealed, allowing human free will. Sometimes people draw to themselves perfection, and sometimes imperfection. Nevertheless G-d guides the world by providence.  The world is a mixture of good and evil, yet G-d has secretly woven into the framework His goodness in such a way that the world will come to ultimate perfection.  Therefore everything G-d does is for the good. Each day moves closer to perfection. 


In the end we will see the goodness of all that has transpired, though we will never fathom the wisdom of His deeds.

Resurrection: Man is body and soul, and through both he does mitzvos.  It follows that G-d should reward both.

The soul's function is to purify and the sanctify the body.  This purification was complete in men such as Moshe, Chanoch, and Eliyahu. The soul is symbolized by Avraham, and the purified body by Sarah.  Perfection of His creatures is the glorification of G-d.  G-d created everything for His glory.

Since Adam's sin, complete purification of the body cannot occur before death.  Death allows the reconstitution of the body, and then the soul will illuminate the body in full force.

Before death G-d does not allow the soul to shine too potently.  That would purify the body instantly and deprive man of free choice. The soul reaches supreme heights from  merits acquired.  The mitzvos purify the body somewhat before death.  At resurrection the soul shines in full force in a refined body..

The body benefits the soul by providing challenges through which the soul gains merit.


G-d has two modes of conduct: Divine illumination and concealment.  The former projects His goodness and holiness, and is involved in the soul's creation.  The latter is involved in the creation of the body.  G-d continues to reveal the workings of concealment through the body and the workings of illumination through the soul.  Man is created in G-d's image; he reflects all the orders of G-d's ways.


When man is drawn after materialism, G-d too relates to him in the concealment mode.  When the soul is given priority, that person enjoys Divine illumination.  This is why hardships entered the world after Adam's sin.  Israel rectified Adam's sin at Sinai, but the sin of the Golden Calf  ruined it.  

When the soul is given priority, man becomes greater than the angels, and this will happen in the end times. 

 Man was created to contemplate G-d's glory, not to be engrossed in the vanities.  The world is regressing; earlier generations were more occupied with wisdom.

The body has different organs for different functions.  The soul has multiple functions  without individual organs.  This reflects the order of concealment and illumination respectively.


Perfection is one, without addition or subtraction.  in

[to be continued]

Rebbe Nachman's Chayei Moharan

Rebbe Nachman of Breslov was a great-grandson of the Baal Shem Tov and a most distinguished Chasidic leader in his own right.  Profound and original, he remains the inspiration for the Breslov movement today two centuries after his death.Chayei Moharan is a collection of conversations and biographical information recorded by his foremost disciple Rav Nosson Sternhartz.  We present selections below:

 Breslov

The letters of the words LEV BASAR 'a glad heart' spell out the word
BReSLoV.

Clothing

Every time a person wears a nice new article of clothing something changes inside of him; when he changes his clothes his face changes as well.

A pure and G-d-fearing person should take special care to wear dignified clothing. As far as he can.  He should certainly never look slovenly.  Even the followers of a righteous person are only drawn to him because of his clothes.  They see the dignity of his clothing and this is what gives him his standing in their eyes and makes them willing to follow him.  If he were not dressed properly they would not see anything in him.

G-d Himself clothed Himself in Egypt.  The entire sequence of events in Egypt was all ‘clothing.’ G-d had to clothe Himself, so to speak, in the events connected with the Exodus, until later on the Jewish people started to know G-d Himself.

Dancing

This year I danced a lot because the edicts against the Jews were being
discussed.  Through dancing and hand-clapping we sweeten the decrees and nullify them.

Death

What is there for you to be afraid of about dying?  The world there is far more beautiful than here.

Presumably the dead man is laughing in his heart at the way they are
crying over him.  When someone dies people cry over him as if to say: how good if you had lived in this world even longer and suffered even more trials and torments, and then you would have had even more bitterness.

I am not the least bit afraid of dying anymore.  For I have surely achieved a few things in this world.

Surely the only difference between life and death is very minimal.  Now a person is here and then afterwards he is there. (He gestured with his hand toward the cemetery). 

Eating

We should get into the habit of eating without haste, calmly and with
manners.  We should always eat with the same dignity we would display if someone important were sitting at the table.

Encouragement

It is forbidden to despair.  Gevalt! Don't give up!

Even if a person experiences a tremendous fall each one in his own way, he should still strengthen himself and never ever despair, because G-d's greatness is exalted even beyond the Torah, and there is a place where everything can be corrected.  For repentance is beyond the Torah.

When a person wants to accomplish something holy, no matter how much effort he has put into it, how many thoughts have to pass through his mind and how much he has to do in order to succeed, not a single good thought or deed is ever lost.  They are all recorded in his favor. How fortunate to be able to overcome all the obstacles and accomplish something worthwhile

Evil Inclination

There is a big evil urge in many people and especially very great people that makes them abandon everything for the sake of one thing they believe to be a mitzva.

The way the Evil One connives against people and puts obstacles in their way is through creating mental barriers.  Sometimes a person gets it into his mind that doing a certain thing will be very burdensome for him, and this is how the Evil One tries to hold him back.  Other times the Evil One makes him take such a light view of the matter and view it as so insignificant that it does not occur to him that the very life of his soul depends on it.

You have to be very obstinate and fight it [the Evil inclination] time and time again- even a hundred times and more.  If you are very firm every time, in the end you will be able to drive it away completely

Faith

We must believe that everything is certainly correct and right, only with our minds it is impossible to understand G-d’s ways. Even the few explanations brought in genuine kabbalistic works written by holy righteous men with deep perception and genuine spiritual powers are unable to solve the problems completely.  Clearly the answers hang in the air and we have only faith to rely on.

I believe that G-d can turn a triangle into a square, for G-d's ways
are hidden from us.  He is omnipotent and nothing is impossible for Him.

Through faith a person can reach such a state of longing that he does not
know what he is longing for, and he can cry out, Gevalt!  Bind me. I want
to be a Jew

G-d is always good

The goal of all knowledge of G-d is to realize that one is truly ignorant

Free Will

One of the young men was speaking to the Rebbe and said, "I want to be a good Jew."  "But do you want to want?' the Rebbe replied.

Whatever you see in the world exists only for the sake of free will.  The whole world and all it contains were created only for the sake of free will.

Friendship

Make an effort to talk to people a great deal so as to inspire them and
bring them back to G-d.

It is best to talk over matters concerning one's devotions with a close
friend

Praying for a friend who has troubles keeps a person from arrogance.

Happiness

Real weeping comes from joy.

We should even try to turn sadness and depression into a reason for being happy.  We should say, 'Even though I am the way  I am, I still have the merit of being Jewish.  How many mitzvot I carry out each day- tzitzit,tefillin, saying the Shema, giving charity etc.  Perhaps the way I carry them out leaves much to be desired.  Even so, they still contain many good points, and in the upper worlds they bring a lot of joy. This even applies to the mitzvot done by Jews who are sinners, because as long as they still go by the name of a Jew, G-d takes great pride in them, as is written, "Israel in whom I take pride (Isaiah 49:3)."

Throughout the Rebbe's works you will find "mountains of dictates" and

all kinds of ways to keep constantly happy no matter what the situation.

Usually the only way is with light-heartedness and laughter.  Depression

is the worst thing of all, and once it gets a hold it is harder to break

than anything else.  It also damages more than anything else.  This is why

it is so necessary to try one's utmost to be happy even when under great

pressure, materially and spiritually.  Even when things are at their worst

one should still have unfaltering trust in G-d remembering that in the end

G-d will never abandon him.

Hitbodedut (secluded meditation)

Meditation and prayer is SIChah.  A bush of the field is SIaCh.  When
every bush, SIaCH of the field begins to return to life and grow, they all yearn to be included in prayer and meditation, SICHAH.

Meadows and forests are good very good places for meditation.

When do I have my meditation? When everyone is standing around me and I am sitting here in the middle.  That is when I seclude myself with G-d.

Humility

The root of arrogance is when a person prides himself on having qualities which his friend lacks.  But when a person believes that the only cause of his friend’s deficiency- spiritual or material-  is the screen he himself has erected between his friend and G-d, Who wants to bestow blessings at all times, he will certainly not become arrogant.

Being humble is the true goal of life

Land of Israel

My only place is in the Holy Land.  Wherever I go I am only going to the Holy Land.  It is only temporarily that I pasture here in Breslov and the like.

Whoever wants to be a Jew, which means going from level to level, can only succeed through the Land of Israel.

I mean Israel quite literally with its houses and apartments.

Someone who wants to reach Israel should go there even if he has to travel on foot, as Abraham was told when G-d said, ‘Go forth” (Genesis 12:1).

Love

Each Jew has his letter in the Torah.  Anyone who speaks against a Jew
detaches himself from the Torah through finding a blemish in the letter
which is the root of the soul of the person he is speaking
against....Surely some little bit of good remains [in a sinner] some good point where he isn't a sinner.

The love which exists between honest, sincere and G-d-fearing people, and in particular between the tzadik and his followers, is priceless.

Opposition

The only way for any plant to reach its ultimate grandeur is for the seed to be placed in the ground first.  The seed then has to rot, and only afterwards does it sprout and grow and become a tree.  So it is with you (Rabbi Nachman’s brother Yechiel who faced opposition).

Opposition brings one to great heights of perception.

Perfection

Anything good in this world is never perfect

Physical desires

With just a little sense all temptations can be overcome.

Purpose of Life

There is no purpose in this world except to abandon our worldly desires and serve G-d.

Our whole way is to be aware that this is a world of trials

Even if someone dies at the age of eighty it may still be that his life
was cut short- in the sense that he failed to improve himself, and all his years were vanity.  We need to live only a little, just as long as we live right.

Everything done in this world, even among the gentile nations, down to the last details of their gait, clothing and so on-everything has some purpose and nothing is meaningless.

If they turned a man inside out they would see that thousands upon
thousands of worlds depend upon every single sinew of his body.

Prayer

When you are making a great effort to pray properly but you still find you can't, the only thing to do is to say the words in the simplest and most literal way possible.

We should weep before G-d like a little child weeps before his father.  We should cry because we are so far from our Father in heaven.

During prayer one has to work himself up like someone working himself
into a temper...a person has to work himself up into a temper for holiness

Rebbe Nachman on Himself

My fire will burn forever and not go out.  My fire will burn until
Mashiach comes.

I am very firm about not giving advice in the form of orders.

Even if I were to commit the gravest possible sin it would still not throw me at all.  After sinning I would still be righteous, just as I was before.  It is just that I would repent.

Renewal

Thank G-d I become a different person with every new moment

Whatever happens it is always good to make a new start each time and say, "Today I am beginning..."

Service of G-d

In all acts of devotion there is always something left for the individual himself to decide, without being instructed one way or the other.  He must decide and choose for himself, as Moses did when he added a day on his own initiative without being commanded.  The area where choice comes into play is where the main work lies.  There is always room for doubt about what G–d really wants, since He has given no instructions about what to do.

Everything depends on effort.  Through work and effort everyone can reach great levels.

Simplicity

Sophistication is nothing.  The main thing is what is in your heart and
your practical actions.

You [a simple person] have the power to stir even a great man to serve
G-d.  A small piece of wood can set fire to a very large piece.


If you want to know what is precious to me, it is when I see the poorest beggar going about with a torn hat, torn clothes, and torn shoes-serving G-d.  I beg of you: be good pure Jews.  This is my only hope and desire.

Speech

It is even possible to whisper to a pistol not to fire- because the power of speech is very great

Stories

Telling stories about the tzadikim, showing their greatness and
extraordinary powers, sweetens the harsh judgments and brings
loving kindness into the world.

People say stories help you go to sleep.  But I said that through stories it is possible to rouse men from their sleep.  

Suffering

Where only a monetary loss is involved, without question I have to accept it with joy, because “Skin for skin, all that a man has he will give for his life” (Job 2:4).  But even if my very life were required, may G-d protect me from now and forever [I would rejoice].

Asking their [tzadikim's] advice sweetens all the harsh judgments and this
is the way to avoid suffering.  Even if one does have to suffer he will
find a way to accept the suffering with love and joy, seeing in it a
revelation of G-d Himself He will be able to understand  how G-d contracts
Himself, as it were, and clothes Himself in his suffering.

Thought

 Thought was created never to rest for a moment.  It is like the
pendulum of a clock which never stops....thinking never ceases.  It is
possible to overcome all untoward thoughts and get rid of them completely by thinking something different.

One's true face is his mind, which illuminates the face from within.

Today

Each day has its own blessing.

Where something can be done for today never leave it for tomorrow.

Torah Study

There is no need for originality. The main concern should be the truth and only the truth.  [However Rabbi Nachman praises original interpretations if motivated by truth]

A very important way of making amends for impure thoughts is by developing original Torah ideas.

The Torah contains an account of everything in the universe.  There is
nothing which the Torah does not speak about.

Teaching

If teachers push a young child too much, the child ends up knowing
nothing.

Truth

When one repeats a lie twice it becomes the truth- that is it becomes like truth for the person who repeats it, by virtue of his having repeated it twice.

Tzadik

Just to see a tzadik even if one does not hear him teach Torah is also
very good.  This is the way to greatness.

War

What great sages they must be to figure out how to make a wonderful weapon that can kill thousands of people at once.  Is there anything more foolish than to kill so many people for nothing?

We ackonowledge the use of Avraham Greenbaum's translation as published by the Breslov Research Institute, entitled Tzadik.

Vayikra

What is written in Sefer Vayikra, and why?


The culmination of the exodus from Egypt was the Divine Glory appearing over the mishkan.  The purpose of leaving Egypt was not only  physical freedom but to achieve closeness to G-d and be consecrated as His servants.  Thus Sefer Shemos comes to an end.

 Vayikra is about preserving that which was achieved.  The Divine Glory remains with the Jewish people if they bring offerings to atone for sin and  the mishkan is not defiled by ritual impurity.  Vayikra give the details of how to operate the service in the mishkan. Some mitzvos not directly related to the mishkan are included because they are holidays that require offerings, or to warn us of moral errors that defile (which is the antithesis of the mishkan) (Ramban).

YOU MUST SALT EVERY MEAL OFFERING.  DO NOT OMIT THE SALT OF THE COVENANT OF YOUR G-D FROM YOUR MEAL OFFERINGS.   EVERY OFFERING YOU MUST  SALT (Vayikra 2:13)

Why must offerings be salted?  What does salt have to do with "covenant"?

Salt is a preservative that makes food immune to outside influences.  Our covenant with G-d too is permanent and unchanging.  The Ark which houses the Torah is also called the Ark of the Covenant.  Therefore salt represents the unchanging Torah. The offerings are physical and represent our material affairs, whose particulars tend to change.  Our material efforts (ever-changing) must be "salted" with a sense of covenant and unchanging Torah values (Rav SR Hirsch).

Pekudey

Vayakhel

DO NOT KINDLE A FIRE ON THE SHABBOS DAY, IN ANY OF YOUR DWELLING PLACES (Shmos 35:3).

There are 39 melachos, known by Oral Tradition, forbidden on Shabbos.  Why is only igniting a fire listed by the Torah?


Rashi cites one opinion in the Talmud that fire, though strictly forbidden, is a lesser transgression than other types of work.  This is why fire is singled out in the Torah.


Maharal explains Rashi: Fire is like a semi-melacha.  Combustion can occur naturally and spontaneously, without human input. It is not completely representative of man's mastery of nature.  Torah is making a point that fire  too is forbidden on Shabbos, despite its unique character.

Destructive activity is not generally forbidden during Shabbos on a Torah level (Rabbinic law is a different matter). Fire is destructive in nature, but serves a constructive purpose in many activities needed to build the mishkan.  Torah is making a point that fire is forbidden despite its destructive nature (Sforno).

R. Hirsch expands on Sforno: Though fire is destructive, fire is crucial for human creativity.  It gives man the ability to create tools.  Thus fire gives man mastery of nature.  On Shabbos we cease mastering nature to show we acknowledge the earth belongs to G-d. Productive activity must serve His purposes.

Purim

Why  do we read Megila twice, at night and in the morning?


There are two types of miracles, open and hidden miracles.   Open miracles show that Hashem can overpower nature, but it can still seem that nature has an independent reality. (This is like when a strong man overpowers a weak man; the weak man still has power of his own).  Hidden miracles show nature itself obeys only Hashem's will.

The Purim story involves both types of miracles.  Chazal say there were open miracles.  The Megila, however, speaks of hidden miracles. This shows that hidden miracles are the primary idea of Purim, and are in a certain respect greater.

We read Megila night and day.  Night is a time when the forces of nature do not function in full force.  This is like open miracles, when Hashem overpowers nature.  Daytime is when nature reveals its latent powers.  That is like hidden miracles which reveal Hashem's hand in nature.

The main reading of Megila is during the daytime.  Hidden miracles are the essence of Purim (Shem mishmuel).

Kuzari II

(2:1)  All names of Hashem (besides YHVH) describe how He affects His creation.  He is called "merciful" and "vengeful" not because these describe His essence but in terms of how His actions affect human beings. 
This is like a human judge who objectively judges one person guilty and another innocent, without changing intrinsically.

G-d's attributes are in three categories: (a) action, (b) relation, (c) negation.

(a) Attribute of action describe what G-d accomplishes via natural means, such as "merciful" and "vengeful."  (b) Names which describe relation to G-d, such as  "Blessed"  and "Holy". describe G-d's stature in human terms.

(c) Attributes of negation describe what G-d is not.  "Living" means that G-d is not dead, like the idols.  But neither life and death apply to G-d at all, only to physical beings.   "First and last" does not literally apply to G-d who is above time. It means G-d is not subsequent to anything and is not  subject to termination. "One" means He is not plural, but G-d is not one in the way human beings conceive of oneness (interconnected parts).

Attributes associated with YHVH reflect His direct creative power without natural intermediaries, such as "forms light and creates darkness" and "alone does great wonders."  

Kel Shakai means G-d controls natural forces according to His will, such as when He aided the Avos without overt miracles.  Yetzias Mitzraim was a revelation of YHVH; it was clear that G-d was creating wonders anew.  The Avos did not need overt miracles because their faith was absolute.

G-d is not physical. Some descriptions of G-d's actions sound physical, such as "seeing, hearing, speaking, writing" etc.  G-d "speaks" or "writes" in that elements of creation operate acccording to G-d's will, and can be formed into Divine speech or writing.  G-d "descends" means a subtle physical visage may surround a spiritual entity, called "Holy Spirit." It is not G-d Himself (2:4)   G-d's will caused air to form sound waves which voiced the Ten Statements(2:6).

(2:7) Images associated with G-d's revelation (Divine glory, Presence, fire, cloud) are like reflected, not direct, Divine light.

(2:10)  Eretz Yisrael is His land.  As certain living things grow better in certain lands, the Jewish soul flourishes in Eretz Yisrael.  The Jews  cannot approach Divinity anywhere else.

(2:12).  Prophecy is only in Eretz Yisrael, and the few exceptions are for Eretz Yisrael's sake.  Those prophets also attained their prophetic level beforehand in Eretz Yisrael.

Eretz Yisrael is one level below Gan Eden. Adam was created and buried in Eretz Yisrael.  Kayin and Hevel fought over the inheritance of Eretz Yisrael and who would be attached to Divine influence. Verses such as "before G-d" and  "in G-d's presence" refer to Eretz Yisrael.   Yitzchak and Yishmael struggled over Eretz Yisrael, as did Yaakov and Esav (2:14).

Sinai, Paran and parts of Mitzraim are within the Scriptural boundaries of Eretz Yisrael; this is why prophecy occured there.

(2:16) Eretz Yisrael was created to rectify the world, but after the tower of Bavel it was designated only for Israel. Avraham was worthy of G-d's covenant only there.   Israel was worthy to be called "Nation of G-d" only when living in G-d's inheritance (Eretz Yisrael).

(2:18) Even the land has a Shabbos (shmitta).  It is forbidden to sell that land permanently, for "the land is Mine." 

The times for Shabbos and Yom Tov depend on Eretz Yisrael.  It is the center of civilization, and the dateline is set accordingly.

(2:20)  The Avos were eager to live (and be buried) in Eretz Yisrael even with the presence of Canaanites. Moshe desired this but was denied.  The nations sought to pray and offer korbanos in the Beis Hamikdash even though their religions contradicted Judaism. They desire that land today, even without the Divine Presence. 

(2:22) Chazal say one who lives outside Eretz Yisrael is like one who has no G-d. As it is forbiddden to return to Egypt, certainly it is forbidden to emigrate to other lands from Eretz Yisrael. Numerous halachic and agadic statements teach how great is Eretz Yisrael. One should live there even among idolaters, and one can compel a spouse to move there.

(2:23) Eretz Yisrael purifies souls in the same way we are purified by being in the presence of prophets. It is the "gateway of the heavens." We have neglected our obligation to seek Eretz Yisrael, and our words and gestures of yearning are empty.

(2:24) The failure of the Jewish nation to return to Eretz Yisrael caused the Divine Presence to be absent from the second Beis Hamikdash. Jews outside Eretz Yisrael are like asleep, though their hearts are awake. The Divine influence rests on the Jews only  according to their receptivity.

(2:25) Korbanos are called G-d's "bread."  This does not mean G-d benefits from korbanos.  Korbanos are "for My fire," meaning the heavenly fire which consumes korbanos. When G-d sends this fire it shows His desire to manifest His  greatness among His people.  Food does not feed the intellect but it feeds the body which allows the intellect to function.  So too, Divinity rests within the Jewish nation due to the body i.e. korbanos properly organized. The different components of the mishkan correspond to different parts of the human body (2:26).

(2:30) Today we are without a head or heart and no real body, just dry bones (Yechezkel).  But these dry bones, more than the intact bodies of others,  have a remnant of life in them. This is why we have survived exile (2:33).  And G-d will restore us.  Nevertheless we remain attached to Divinity through G-d's commandments (2:34).

The Suffering Servant of Yeshayahu 53 who bears the sins of the world is Israel.

(2:36) Israel is heart of the nations.  As the heart suffers from weaknesses in the body, Israel suffers from the ills of the world. The sensitivity of the heart has an advantage, however, since it quickly expels harmful influences that other organs do not. Thus, Israel endures whereas other nations become extinct.  G-d does not allow our sins to accumulate to the point of destruction (2:44).

The soul connects to the heart and then to the rest of body.  So too, Divinity connects to Israel and then to the rest of the world.  Israel as "heart" bears sins of non-Jews by assimilating their ways. G-d purifies us of such sickness through distress.  A rectified Israel can then be a conduit of Divinity for the world.

(2:48) There are (a) rational commandments in the Torah and (b) Divine laws.  Rational laws are social ethics and self-evident obligations towards the Creator. Divine laws are commandments the rational mind would not have devised independently.

Verses which seem to downgrade Divine laws in favor of rational laws are misunderstood.  Rational laws are prerequisites to Divine laws.  No society can function without civil justice, nor can the Jewish nation fulfill Divine laws under such conditions.  Then G-d says, "if only you would keep my rational laws." But the Divine laws are what distinguish the Jewish nation, and are the means to achieving Divine influence.

(2:50) Torah calls for moderation, not asceticism. Body and soul must receive their due, without excess.  Some Torah laws arouse joy and others awe.  The joy of Shabbos brings a person close to G-d no less than the fast days.  One should rejoice in mitzvos, stemming from love and gratitude to G-d.  One should feel like a welcome guest in His home.

(2:50) Shabbos recalls creation and yetzias mitzraim because the latter was obviously caused by G-d's will.  This testifies to G-d as creator.  Without the reinforcement of Shabbos observance, one will have doubts about creation.

G-d is called "G-d of Avraham, Yitzchak and Yaakov" because His light was manifest in these men who were suitable to receive this light.

(2:51) G-d glorifies Himself through Israel.  The Divine light rests upon them,  miracles happened to them, and special rewards and punishments were received by them. This shows a Creator who rules by providence, and belief in G-d has spread among the nations as a result.

(2:56) Torah reveals G-d's splendor more than the  heavens.  Without the Jewish people the Torah would not have been given.

Genuine Divine service is evident in mitzvos done with joy, despite inconvenience or financial expense.

Divine wisdom is evident in mitzvos e.g. laws of property and agriculture involve very precise calculations.

(2:58) G-d's high expectations and exacting punishments in Tanach are because the Divine Presence is in Israel's midst.

(2:60) The Mitzvos surpass human wisdom; nevertheless we can understand the laws of tumah relate to death.  Death is the ultimate deficiency, and bodily discharges are the loss of life force. A spiritually refined person can sense spiritual impurity.

The laws of leprosy on houses and clothing is explained as follows: When the Divine Presence resided within the Jewish people, it gave them a Divine life force and radiance in their bodies, clothes and houses.  If an individual was not worthy of the Divine Presence, a leprous mark was a sign that the light of this Presence was absent.  This is like when people's physical condition changing because of fright (2:62).

The Sanhedrin had to know science, language, and the occult. One needs secular studies to master Torah.  Biology is necessary for agricultural laws, kashrus, blemishes and bodily discharges. Some details require Divine aid to know . Astronomy is required for setting the Jewish calendar. Our calendar is amazingly accurate (unlike the nations'), passed down from the family of King David.

[to be continued]