מי השלוח

פרשת אמור

Concepts -מושגים

בסדרא זאת יש ה פרשיות עד פרשת המועדות והם נגד ה תערומות שיוכל להמצא בלב אדם על מדותיו של הקב"ה-

פרשת אמור has 5 פרשיות, each one contains a complaint that a person can have against how השם runs the world. These complaints form in a person's mind, due to their perception of the "unfairness" of the situation created resultant from the Halacha.

הפרשה ראשונה הוא מנפשות מת הוא נגד תערומות בלב אדם על המיתה וההעדר המצוי בעולם

The first פרשה talks about death, and the complaint that a person has against השם that death exists and that the world is constantly moves toward decay.

ופרשה שנית על בעל מום שיוכל להמצא בלבו תערומות על מדותיו של קב"ה אשר תנטע בגזר אהרון והיה ראוי להקריב להשם לעבוד אותו למה ברא בו מום שימנע אותו מזה הקדושה קדושת כהן העובד אין לשער ... הוא רחוק

The second פרשה deals with the concept of a defect that disqualifies a Cohen from serving in the מקדש. Even though he is from the family of Aharon, but due to this defect he cannot serve there, a person could say, "השם, what is the point, why did you do this to me? To make me a Cohen but not allow me to serve You?" We cannot fathom what the honor of being able to serve there means. Despite the fact that they can eat קדשים which is also a great honor, it still pales in comparison to being able to serve השם through the Avodah.

ופרשה שלשית היא מכהן שנטמא כי בטח היה מוכן לעבוד את השם היה משמר עצמו קודם לכן וזכך את לבו כפי יכלתו שלא יקרא תקלה אך במחשבתו ואחר כך אירע לו דבר שירחוק על ידה מעבודת הש"י ואכילת קודשים וגדלו צעקתו מדוע לא עזר לו השי"ת שלא יהיה מרוחק מעבודתו

The third פרשה is that of a Cohen who had the opportunity to serve השם, but somehow or another he becomes טמא, and we're sure that he was watching himself and preparing himself to make sure that nothing transpired, whether in action or even in thought, but then something did, and he can't serve in the מקדש, nor eat קדשים. His heart is broken and cries out to השם, "Why didn't you help to stop be from being distanced from your service?"

הפרשה הרביעית הוא ממומי קרבן שיש צעקה בלב בעליו מדוע השם ינחיל לו הש"י טוב ורכוש כזה שלא יוכל להקריבו אליו

The fourth פרשה is a קרבן that has a defect, and the person asks השם, "Why did you have to give me things that are lacking and cannot be brought close to You?"

ופרשה החמישית הוא מזבח תודה שאנמר ביום הוא יאכל היינו שאדם מחויב לתת הודאה על לשעבר בה ביום ולצעוק על להבא שלא יבטח על היום מחר רק שיהיה תמיד ביראה ובתפילה על ידי זה נאסר להותיר ממנו ליום שני וימצא צעקה בלבבות בני האדם מדוע לא יתן השם מבטח עוז שיוכלו לעשות כל דבריהם בבטחון שהשית יעזרם

The fifth פרשה and the fifth complaint is regarding the קרבן Todah which can only be eaten on the day that it is brought, this is to obligate a person to thank השם for the kindness of the past, but it also has the effect that a person doesn't know what will be tomorrow, and as a result they are scared, spending their time in Tefilah and fear. The complaint will arise in a person's heart, "Why couldn't השם give us a future that we can rely upon."

על זה אמר דוד המלך מזמור שיר ליום השבת טוב להודות להשם ולזמר לשמך עליון היינו כשהשם יורה בינה לישראל יבנם כי כל הדברים לא היו רק למען יוטב לאדם וע"ז נאמר ולזמר לשמך עליון כי במקום שהקב"ה ינהג למעלה משכל האדם אז יקרא עליון

The answer to all of these questions comes from what David Hamelech spoke about in מזמור שיר ליום השבת . השם will teach us how to understand the world, in a way that we see that everything is for our own good. The way to look at it from this perspective is called שמך עליון"" meaning from a higher perspective.

ונגד חמשה פרשיות נתן להם לישראל חמשה פרשיות מועדות והם תקופות לאדם והרחבות דעתו לבל ימצא בו שום תערומות

Corresponding to them are these five פרשיות of the holidays they are times that give strength to the person and help to widen his perspective to clarify the complaints that he has with השם.

נגד הראשון פרשת פסח כי התחלת הארת השי"ת הוא נותן חיים לישראל

Pesach corresponds to the first פרשה of the dead, as it is a Yom Tov which is the infusion of life into the Jewish people, time and time again since the beginning of our life as a nation. It could be for this reason that we read the Haftorah of Techias Hamesim on Shabbos Chol Hamoed.

ובשבועות הוא נגד פשרת בעל מום כי במתן תורה נתרפאו כל בעלי מומין ובשבועות יורה כי הש"י ירפא הכל שיהיה לטוב

Shavuos corresponds to the פרשה of the Cohen with a defect, as during Matan Torah/Shavuos time, all of the defects of the Jews were healed. The complaint is essentially that the person is unable to serve השם, just to eat קדשים, in the same way, up until Matan Torah, the Jews could not serve השם, merely to partake in the good which He gives to the world, once we have the Torah, we have the ability to serve Him, and not be freeloaders.

וראש השנה הוא הנגד פרשת הטמא כי פרשת כי טמא הוא עצבות וע"ז הוא בר"ה מצות תקיעות שופר שלא יבא לאדם שמועה שיגיע לו ממנה עצבות.

Rosh Hashana is the third פרשה which corresponds to the פרשה of the Cohen who became impure and couldn't serve השם. Tumah means sadness, and the Shofar means to make a loud noise such that they can't hear anything which is sad. On Rosh Hashana, there is only one thought, and one theme to the day "Hamelech"- the King. There is no mention of sin as we are simply filled with the awareness of השם's Kingdom. It's for this reason the Shofar cannot have gold or be the horn of a cow, both corresponding to the sin of the עגל הזהב , there is no טומאה , no sadness, only being in His presence.

ויום הכפורים הוא נגד מומי קרבן כי בעת שישראל עוזבים כל טובות והנאות עוה"ז כדי לקיים רצון הש"י אז יבא כח וחיזוק לכל הטובות והרכוש שלהם

Yom Kippur corresponds to finding a defect in the קרבן, as when the Jews leave behind all of the pleasures of this world in order to serve השם, then they find strength and inspiration from all of the things that they posses. A person's complaint is about their life and everything they have, and in truth, the entire world. השם, You've given me a life which is a mess, if it were different, then I could serve You. So we're given Yom Kippur to teach us that when you step outside of the world for a day and then you return, you'll realize what you can do with a day, and with your life.

ונגד התודה היינו שאדם צריך להיות ביראה ונגד זה ניתן להם סוכה היינו שהשי"ת יגין על האדם יקיף אותו וחג הסוכות נקרא זמן שמחתנו היינו שהש"י יתן שמחה להאדם בהבטחתו שלא יעזוב אותו

Corresponding to the Todah, which tells us that a person must be fearful of the future, is Sukkos, which tells us that השם protects us and surrounds us, this is why Sukkos is called the time of our rejoicing, because He gives us the assurance that השם assures us that He'll never abandon us. The Sukkah is called צלתא דמהימנותא – the shade of Emuah, which combats the ever present fear of the world falling apart, that we reside in השם's presence, He loves us and will not abandon us, even though sometimes, life is tough, we are not tossed to the random forces of the world.

Izhbitzer Twist

The Izhbitzer helps us deal with the fallacies of thought that a thinking עובד השם can encounter and teaching us how to get through them.

Practical Advice

השם gives us the answers to the complaints and questions in our hearts through the Torah. When we have a problem with the way it seems that השם rules the world, look in to the torah for the question and the answer. Use the ימים טובים to gain the perspective which will see us through life's challenges. The Gemara teaches us there is no greater שמחה then the answering of our ספקות , our fundamental questions in אמונה . Now, that's שמחת יום טוב!

בית יעקב הכולל פרשת קדושים

Concepts -מושגים

ולא תשבעו בשמי ל'שקר וחללת את שם אלקך אני השם ענין השנויים שלפעמים נאמר אני השם ולפעמים אני השם אלקכם.

The Pasuk says not to swear by the name of Hashem falsely, for you will profane the name Elokecha. The Izhbitzer is going to explain the useages of I am Hashem , and I am Hashem Elokecha as a beginning or ending to the Mitzvos in this week's Parsha, and what swearing falsely means by profaning the name Elokecha.

כי אני השם אלקכם מורה שאל יפול לב האדם מדבר שידמה לא של יוכל להתקיים ואני השם מורה שאל יהרהר אדם אחא מדותיו יתברך

He quotes a teaching from his father (the Mei Hashiloach) that "I am Hashem Elokeichem" means that a person shouldn't be depressed and feel that it is impossible to fulfill that commandment and "I am Hashem" tells us that you shouldn't try to second guess the way Hashem runs the world.

מפני וגבי עושק שכר שכיר ולא תעמוד על דם רעך ולא תקום ולא תטור נאמר באלו שארבע אני השם

שחס ושלום יכול להרהר אחרי מדות השם

Regarding the Mitvzos of not withholding a day labor's wages, not standing idly by when one's fellow's blood is being spilled, not taking revenge and not bearing a grudge, because a person could have questions regarding how Hashem runs the world.

וחללת את שם אלקך אני השם מורה ששם השם לא יתחלל ודבריו חיים וקיימים לנצח. אף שלפי ראות עיני אדם יכול לדמות חס ושלום שכמה הבטחות הבטיח השם ולא נתקיימו

The prohibition of you shall profane the Hashem Elokecha, I am Hashem.This teaches us that Hashem's name will not be profaned, and empty, His words are alive and true, forever, even though it looks that many of Hashem's promises haven't come true.

כי אך מפני האדם נסתר אכל הש"ית אינו מחלל דבריו והם חיים וקיים

Even though it is hidden from the eyes of man, Hashem keeps his word forever.

והנה בעושק שכר שכיר שהקב"ה ביומו תתן שכרו... כי דברי השם השי"ת כמשמרות נטועים וקבועים לעד אך האדם לא ישגם

So in the case of a day worker, we are commanded to pay him his wages at the end of the day, but at the same time, we are commanded to serve Hashem, and He will pay us another day. But we couldn't do that to a worker! Therefore, this Mitzvah concludes with the exclamation I am Hashem- meaning don't ask Me why I am running this world in a way that you don't understand, even if your understanding is based on the Torah! Hashem's laws are deep, and His promises forever, but man does not understand them.

אל תעמד על דם רעךוכתיב קול דמי אחיך צועקים אלי מן האדמה והנה אחריביד השם כל בעולם איך ינוח לעשות כזאת על זה נאמר אני השם למעלה מ

Furthermore, there is a commandment not to stand idly by when a person is being murdered, and yet in Bereshis, the Pasuk says "Your brother's blood cries out to me from the ground." Since the world is in Hashem's hands, how did he allow murder to take place, if we are commanded to stop murder, why didn't He? Again the Pasuk says, I am Hashem, meaning this is above the understanding of man.

וגבי לא תקום ולא תטור מצינו פוקד עון אבות על בנים ועל בני בנים ...שהוא רק שאוחזין מעשה אבותיהם...אכן ביאשיהו...אך לא שב השם מרון אפו...ונדמה כי הקב"ה ח"ו נוקם ונוטר

Regarding the commandment of bearing a grudge and taking revenge, we see that Hashem says (Shemos 34:7) that He punishes to third and fourth generations, even though the Gemara says this is only when they continue in the evil ways of their ancestors. The question of Yoshiayhu, the son of Menashe who brought the entire people in to return to Hashem in Teshuva, and the Navi (Melachim II chapter 23) says, there was no one like him in terms of his Teshuva, ultimately he was killed because of Menashe's sins. This seems like Hashem does take revenge and holds a grudge. Therefore, we are told, I am Hashem, it is beyond your comprehension, don't ask Me about this contradiction.

כי באמת מקיים דבריו רק מפני האדם נעלם אבל נמצא בזה טובה גדולה יותר מכפי שכל האדם

The Izhbitzer says, in fact Hashem keeps to all of these things, it's just beyond our understanding how, and its benefit is far beyond our understanding.

והנה נאמר אני השם אלקיכם ואני השם נאמר נגדו אמר אני השם... נגד קדושים תהיו שמורה על שמחה של מצוה ועיקר שמחה אמיתית שהאדם רואה ומשיג גדולה מהשי"ת

When the Pasuk speaks about a Mitzvah which it is concludes I am Hashem Elokechem it is to balance out the Mitzvos of I am Hashem. It is for this reason that the Parsha opens up (Vayikra 19:1) with the statement of be Kadosh, because I am Hashem Elokiechem., to give a person joy in serving Hashem, because the greatest joy is in the ability of a person to recognize Hashem's greatness.

ובזה נאמר אני השם אלקכם. כי רוצה אדם לברר עצמו בזה וראה הוא הפך מעולם הזה ויכול לבא להתרשלות בדעתו. לכן נאמר אני השם אלקיכם שרומז לבטחון שלא יעזוב השם

This is why the phrase I am Hashem Elokeichem, appears, because a person wants to meet Hashem, but he sees this is impossible in this world, and therefore becomes depressed, therefore, when Hashem says be Kadosh, recognize My greatness, a person thinks, but how- and Hashem responds I am Hashem Elokeichem, I won't set up a situation where you can't achieve it.

אכן שנדמה כאשר יחטיא אדם בענין הזה וידמה לו שיש לו איזה רכוש מכחו ועוצם ידו שהשיג. ונקרא נגב שנוטל בלא רשות בעלים וכאשר ירצה לצדק משפטו בשקר נגד זה נאמר ולא תחכשו. כי עיקר הוא שלא יכחש האדם בדעתו נגד השי"ת וכאשר השקר גובר אצלו להעיז פניו נקרה משקר. ולזה נאמר לא תשקרו. ויש יותר העזת פנים שנקרא לשבע לשקר

The Izhbitzer deals with the Psukim which come before commandment of not swearing falsely (Vayikra 19:11-12) stealing, giving contradictory testimony, lying and swearing falsely. A person can twist the concept of Hashem giving a person the ability to achieve and corrupting it into thinking that they own their strength. This is called being a thief, as he takes something which belongs to another owner (Hashem) and keeps it for himself. The Pasuk progresses that when this person wants to try to justify his theft, this is called being a contradicting witness and when this falsehood gains strength within him, he is called a liar, until the point that a person who brazenly lives like this is called someone who swears by this falsehood, he swears that he is living in this twisted reality. Therefore the Pasuk says that a person profanes the name Elokecha, because Hashem gave the person the ability to achieve and understand, with the name Elokecha, and this person has taken that opportunity, and twisted it to create his own reality and swears by it.

גם זה נאמר לא תגנובו לא יעלים אדם על דברי תורה כי אדם רואה שהכל מהשם הוא יש לא טובת עין לגלות לחבירו כל מה שאדם יודע כי אינו מנושא

Also another concept of not stealing is that a person shouldn't withhold Divrei Torah, when a person sees that it is all from Hashem, he is generous in revealing what he knows to his fellows and is does not come to conceit because of it. This could be considered stealing because Hashem gave the person to understand, it does not come from the learner at all. A person could make the mistake to believe that they are the one who achieved and as a result, withhold Torah from other people, thinking that it belongs to them. This is stealing Hashem's glory for himself, the torah belongs to Hashem and they have no right to act in such a way.

זה דאיתא במסכת פסחים נ.

There was a story in Pesachim where Rava wanted to expound upon the meaning of Hashem's name. An old man (Eliyahu hanavi) stopped him by saying that this should be hidden. The Izhbitzer explains that Rava did not see a problem disclosing the secrets of the name of Hashem to everybody, it was Torah that Hashem had given to him, therefore he must share it. The old man (Eliyahu Hanavi) said even though you are correct that it is all Hashem's Torah by the same virtue this specific area, of Hashem's name should not be revealed. This is a similar concept of profaning the name Elokeicha, that due to the fact that Hashem gives the ability to understand, it could lead to His name being profaned. In this Gemara we can understand the Pasuk being read, "don't steal- by holding back Torah, but don't profane the name Elokeicha- by revealing things that are not for public consumption, such as the name Hashem."

Izhbitzer Twist

In a many Izhbitzer Toras we are often faced with navigating with many concepts that are true and trying to learn what is within the human ability to make sense of the contradictions of life.

Practical Advice

When we are caught between two truths that seem contradictory, Hashem tells us, don't try to understand the way that I work. But then we can become depressed, if that is the case, that we are all walking around in the dark, we really don't understand anything so much is outside of our abilities, so what's the point of doing anything? Hashem says, I am giving you the ability to achieve, and to understand. Don't give up but don't make the mistake that these abilities afford you, to create an independent artificial reality or to withhold Torah.

During these days of Sefira, where we are touched by the deaths of Rebbe Akiva's Talmidim died for not sharing Torah with each other, we are called to share what we know, and not to hold back Torah from others.

 

 

 

 

            בית יעקב הכולל פרשת שמיני

 

 

. Concepts -מושגים

 

הנה משם הויה יוצא כל מיני הויות אך  צריך לפנות לבו למקום אשר נקרא עליון - Hashem's name is the source of many different realities only aperson must turn their hearts to the place where He is called "Most Hight 'Elyon.'" Hashem's name describes how He is constantly renewing the world The Izhbitzer says that based on the Pasuk, (Tehillim 92) "It is good to thank Hashem and sing praises to His highest name." That although Hashem creates many realities, the one which we most focus on is the one where He rules over the entire world.

מכל מקום יש מקומות שצריך לצמצם עצמו ובזה יצמח הטובה There are situations where a person must constrain themselves and through this many blessings come to a person. A person often thinks that only through them doing things, does Bracha flow into the world, or do their efforts meet with success. There are times where you need to not do things as well. This is known as "צמצום"

 

כי שבת הוא כולל כל מיני טובות ונמצא בו התפשטות וגם צמצום – Shabbos incorporates all sorts of good, both places where a person must spread out, and where a person must constrain themselves. The Ramban (Shemos 20:8) explains the source of positive commandments is love, and the source of the negative commandments is awe. Rav Hutner (Pachad Yitzchak Shabbos 2, probably based on this Izhbitzer) explains that positive commandments require that we spread out (התפשטות) in fulfilling Hashem's commandments. A Negative commandment means to hold one's self back from doing  (צמצום ) something. Shabbos is a combination of both positive and negative commandments, and has a dual nature, hence the famous Gemara that זכור ושמור נאמרו בדבור אחד.  We see this in David Hamelech's Tehillim that the word  מזמור means restrain yourself and the world שיר  means to spread out.

 

כי על ידי שיצמצם את עצמו יכיר כי הש"ית גדול ממנו כמו ששאל אטורנוס רופוס לרבי עקיבא למה מוריד גשמים בשבת והשיב לו שנים הדרין בחצר אחת  Through the means that a person restricts themselves they recognize Hashem's greatness in the world. We see this in the Midrash where Turnus Rufus asks Rabbi Akiva why Hashem makes it rain on Shabbos, isn't it moving something from one domain to another domain? Rabbi Akiva answered him, that when two people live in one courtyard, then they can put an eruv and carry from one to another, but one person who enters another's property then he can carry wherever he wants because it is all one area. Hashem encompasses everything and is everywhere, and therefore can carry wherever he wants. The Izhbitzer explains that the concept of Shabbos is that one allows themselves to stop their mental distraction. If a person goes to a place which is not theirs, they are busy thinking about the exertion. Hashem is never occupied or busy. When a person rests, they recognize that Hashem never does, and how Hashem is great.

 

כמו כן מאכלות אסורות שברא השי"ת We the same thing with regard to forbidden foods, that Hashem created. They are created in order to teach a person to recognize that if a person were to eat them, their mind would be clouded and minds occupied.

 

רק שמהם יבא הסתרה בלב האדם שישכח האדם. כי בעת ששובת ודעתו מיושבת אז זוכר שהשם הוא הנותן

The foods themselves cause us to forget Hashem, but when we cease acting, we can come to clarity and our minds unfog, and we remember Hashem.

 

עם הארץ אימת שבת עליו  the Yerushalmi says that an ignorant man will not lie on Shabbos, as the fear of Shabbos is upon him. The Izhbitzer explains that this means when he rests, he stops and is  מצמצםhimself, he remembers Hashem. The nature of all creations is to try to make themselves busy to forget Hashem. Therefore, since the creation of the world, the people chose darkness, until Hashem showed himself and flooded the world. 

 

עד שבאו אבותינו ואברהם אבינו בראשון היה אברהם אבינו לצמצם את הבריאה  all of the world continued on this direction until the Avos entered the world, with Avraham Avinu at their head, He was the first to cause the creation to shrink. He performed ברית מילה  which of course is in the place of desire, causes decreases the a person's desire, causing them to restrain themselves. (צמצום) This process reached its height with Avraham restraining his desires to the extent that he was ready to sacrifice his son. Immediately afterwards, Avraham lifted up his eyes and saw the ram, which the Izhbitzer says means he was able to see what he had been able to accomplish in the world.

 

והוא כי העולם לא היה עוד כל כך משוקע בחמדות רק התחילו להסתבך והבחירה התחילה להתגבר –the world was not drowning any long in physical desires, but things began to shift out of control again as man's free choice started to gain strength. The ram was caught in the thorns, which demonstrated that the ability to act was restrained. This is what it means that Avraham lifted his eyes and saw the ram, which was created during the Bein Hashmashos, the time which was neither day nor night, yet the turning point between day and night. (Avos 5:6)  The ram means the turning point, from צמצום to התפשטות.    The world had been purified to the extent that free choice could return and allow the creations to desire to be with Him, to spread out again in order to love Him.  At first the Avodah which was required was צמצום then התפשטות could take place.

והא דאיתא בזה"ק שמיני לח:

The Zohar notes that a ram which is whole is required for an olah, but not for a Chatas. The Zohar explains that this is due to the fact that a ram is mentioned twice, when Avraham lifts up his eyes and sees a ram, and then takes the ram and offers it up as an Olah.  The Izhbitzer explains that the first ram means to restrain yourself from acting. The second ram is that after one has withdrawn from acting, since we have straightened then we can act.

ואיתא בזה"ק על דא גבורות תנינן

The world calls gevruah holding one's self back, but the truth is that once a person has held themselves back, and we have clarified Hashem's rulership of the world, then the real Gevurah reveals itself. We normally see Gevruah as something negative, but in truth it is blessing, albeit a hidden one therefore, on Shabbos the korban is doubled (Midrash Tehillim 92) for on Shabbos, the hidden bracha is revealed. Through a person's restraint, the hidden light is revealed.

והנה בבראשית רבה ברכו במן וקדשו מן

The Midrash Rabah explains that Shabbos was blessed through the Man and sanctified through the Man. It was blessed through the Man because two Omer would fall on Erev Shabbos and only one would fall during the week. It was sanctified by the Man, as it didn't fall on Shabbos, demonstrating Shabbos' sanctity. The lack of Man falling shows how Shabbos is has a hidden good, but in order to reach it one must restrain themselves, meaning observing the negative commandments of Shabbos.

 

הנה כמו שחקק השי"ת שבע מדות מפורשים. שבהם צריך האדם להתברר ולאחוז בעולם הזה רק בהצמצום היוצא מהם. כי כן בעולם הזה עשיר שמח בחלקו וגבור כובש את יצרו In the same way that Hahsem engraved seven Midos into the world and a person has to try to figure out which of them and how much of them to use. The Mishna says that a rich person is one who is happy with what he has and a strong one conquers their will. Hashem gave us the ability to make choices about how much of each Midah to use.

אבל לשלשה מדות הנסתרים בהם לא נמצא צמצום. כי שיגיע האדם אליהם יתברר לו כי הכל היה טוב לפניו על זה רומז יום השמיני כי למעלה מהיקף השבעה אז יתברר כי הכל טוב הוא. – However in the highest Midos (of חכמה בינה ודעת) there is no hidden good, it is all good.  In the more abstract levels of existence, the good is not hidden, it is apparent to all that everything that happens is good, it is just when it enters into our lives, in the realm of our service of Hashem that we need to wait and see.

 

Practical Advice

There are times when a person must not act in their Avodas Hashem, and the resultant silence is causes us to see an outpouring of blessings. This is what underlies every negative commandment.

 

 

 

 

Izhbitzer Twist

 

We have all heard the Ramban's explanation that concepts of positive commandments and negative commandments are based in love and awe.  The concepts of התפשטות וצמצום  explain to us in a very real way the implications of this love and awe.