Your Own Piece of The Land

Guest post by Chaim Apsan

That we live in special times, close to the Messianic age is already no surprise. Our sages already stated in numerous places that the world would go crazy before Mashiach shows up, our enemies would rise to threaten us and a great war would ensue.

Yet, Rashi himself added a beautiful sign: the Land would give its fruit, welcoming the return of the lost nation. This, we see with our eyes.

Now, perhaps we are also witnessing a new sign of the coming redemption which has escaped our radar: the possibility of every Jew owning his share of the Holy Land, something thought to have been reserved for the Messianic age.

Founded by Rabbi Meir Leibowitz, Kinyan Eretz Yisrael has risen to the task of leasing Land to Jews so that they can perform the Mitzvot dependent on it. The idea came some 14 years ago, when Rabbi Meir bought two farms, one in Moshav Mazkeret Batya for planting wheat and one in Moshav Zichron Yaakov for the cultivation of grapes.

How to proceed

Contrary to what was back in the days, acquiring your piece of Eretz Yisrael is now easier than ever. All you need to do is access Kinyan Eretz Yisrael's website , choose between grapes and wheat (or both), whether for 1 year or 3 years (in which there's a big discount) and pay.

And that's it! From this moment onwards, you own your own 4 amot of Land in which you are able to perform all its 28 Mitzvot, including Ma'asrot, Terumot, Leket, Shikhekhah, Shmittah and many others.

It's noteworthy that Rabbi Meir has been working closely with the guidance of the tzaddikim of our generation, in order to reach out for Jews around the world. Some of the great names include Rabbi Aharon Yehuda Leib Shteinman ZT"L, Rabbi Yosef Shalom Elyashiv ZT"L, Rabbi Chaim Kanievsky Shlita, the Admor of Boston, the Admor of Novominsk Shlita and Rabbi Yisroel Belsky ZT"L. These and many others have already given their brachot and haskamot to Kinyan Eretz Yisrael.

During harvest time, Rabbi Meir and his team dedicate a week to the performance of the Mitzvot. All members who have bought plots of Land are welcome to come and do the Mitzvot themselves. This is a unique opportunity to show our love to this wonderful gift Hashem has given us.

In case someone is unable to come, Kinyan Eretz Yisrael's rabbis are ready to perform the Mitzvot on their behalf (thereby also giving them the merit). In this case, all produce will be given to Jewish families in need.

Concluding remarks

With all the challenges our generation pose, we are blessed to be able to acquire our portion of the Eretz Yisrael and show our love to it in ways our parents and grandparents could only dream of.

Kinyan Eretz Yisrael fills a void in the performance of Mitzvot, which was once the domain of farmers. To allow every Jew to possess his own share of the Holy Land has been Rabbi Leibowitz's intent from the start (as he explains in an interview in Hamodia 3 Adar, 5767 – February 21, 2007, see more on the website).

Rav Kook already taught [Moadei Harayah, pp. 419-20]:

“We have a great obligation to awaken the ancient love of Zion: a love that is eternal and burns in a flame of holy fire within the hearts of the Jewish people wherever they may be. We must fight with all our strength against any hatred of our holy land—which has begun to affect some of us. With a mighty arm of the spirit and with the eternal holiness of the beloved land, we must destroy the contamination of the spies, a contamination which began to spread at the very point of the possible redemption.”

As Rosh Hashanah approaches, this is a unique opportunity to increase in our Avodat Hashem, acquire new merits and hasten the geulah shleimah, may we see it soon with our own eyes, amen.

Who Will Build the Third Temple: Man or God ?

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

Art: Alex Levin

A Building of the Heavens or of the Earth 

There is a classic difference of opinion between our Rabbis regarding the construction of the Third Beis HaMikdash. The Rambam states [1] that the Beis HaMikdash will be built by man, more specifically by Mashiach. Indeed, its construction will be one of the signs of Mashiach’s advent.

Rashi, [2] by contrast, explains that the Beis HaMikdash has al­ready been constructed by G‑d and exists in the Heavenly realms, waiting for the time when it will descend to the earth. For the Third Beis HaMikdash will be “the Sanctuary of G‑d, established by Your hands.” [3] When the setting within the world is appropriate, this Heavenly structure will descend and become an actual reality within our material world.

Each of these views is based upon sources in the works of our Sages. [4] There is, however, a unique historical point which supports the Rambam’s position. Our Sages relate [5] that in the era of Rabbi Yehoshua ben Chananiah, the Romans granted the Jews permission to rebuild the Beis HaMikdash. Joyous at the opportunity they were granted, our people rushed to begin the preparations for building only to have the project thwarted by the intervention of the Samaritans. What is significant, however, is that they planned to build the Beis HaMikdash through their own efforts; they did not wait for it to descend from the heavens.

Will We Be Worthy?

This account can, however, be reconciled with Rashi’s view. To explain: Our Sages [6] note the apparent contradiction between two verses describing the coming of Mashiach. One verse states:[7] “Behold, one like a son of man came on the clouds of heaven.” It is, however, also written: [8] “Your king will come... like a poor man riding on a donkey.” In resolution, our Sages explain that if the Jews are found worthy, Mashiach will come “on the clouds of heaven”; if they do not merit, he will come “like a poor man riding on a donkey.” Similarly, in other contexts, our Sages de­scribe one course for the Redemption if the Jews’ conduct is meritorious, and another, if, heaven forbid, such merits are lacking. [9]

In the present context as well, it can be explained that the ultimate conception of the Beis HaMikdash is a Heavenly struc­ture to descend from above. If, however, the Jews are not wor­thy of such a sanctuary, the Beis HaMikdash will still return in the Era of the Redemption. It will, however, be a structure built by man, and not by G‑d.

On this basis, we can also resolve the difficulty cited above. When the Romans granted the Jews the opportunity to rebuild the Beis HaMikdash, the people must have been somewhat dis­appointed that the Beis HaMikdash did not descend from heaven. Nevertheless, the realization that they had not been found worthy of a heavenly structure did not dampen their en­thusiasm for building a sanctuary to the fullest extent of their human potential. [10]

Concrete Elucidation of Yechezkel’s Prophecies

Another possible resolution can be offered based on the Rambam’s statements shortly after the beginning of Hilchos Beis HaBechirah: [11]

The structure which Shlomo built is already described in the [Book of] Melachim. Similarly, the structure which will be constructed in the future era [is described in the Book of] Yechezkel. Nevertheless, the description there is not explained or elucidated.

[Therefore,] the people who constructed the Second [Beis HaMikdash] in the time of Ezra, built it according to the [basic] design [employed by] Shlomo, incorporat­ing the elements which were explicitly detailed by Yechezkel.

It can be explained that Mashiach will lead the people in the construction of those dimensions of the Beis HaMikdash which can be grasped by human intellect. Afterwards, since the dimensions of Yechezkel’s prophecies which we cannot com­pre­hend will be left incomplete, they will be revealed from Heaven by G‑d.

When That Which is Hidden Will Emerge

Another approach to rec­oncile Rashi’s view and that of the Rambam is based on our Sages’ interpretation of the verse, “Her gates sank in the earth.” [12] Our Sages relate [13] that the gates of the Beis HaMikdash were fashioned at the order of King David. This endowed them with an eternal invulnerability. [14] When the Babylonians laid waste to the Beis HaMikdash, the gates were not destroyed. In­stead, they were swallowed by the earth.

In the Era of the Redemption, the entire Beis HaMikdash will descend from the heavens with the exception of the gates, which will ascend from the earth. Mashiach will then connect the gates to the Beis HaMikdash. Our Sages explain [15] that con­necting the gates to a building is considered as equivalent to the construction of the entire edifice.

Adding Divine Perfection to Human Effort

Moreover, it can be ex­plained that the two concep­tions are, in no way, contradic­tory. Building the Beis HaMik­dash is a mitzvah incumbent on the Jewish people. [16] In the Era of the Redemption, when it will become possible to fulfill all the mitz­vos, we will also be obli­gated to rebuild the Beis HaMik­dash. Within that structure which man will erect, however, will descend and be enclothed “the Sanctuary of G‑d,” which is waiting in the heavens.

Mankind is obligated to create a Sanctuary for G‑d within the context of our material world. After that is completed to the fullest extent of our human potential, the inner essence of the Beis HaMikdash will be revealed — that it is “the Sanctuary of G‑d,” possessing a dimension of perfection which utterly sur­passes any possible work of mortal man.

* * *

May we witness the actual resolution of this issue in the immediate future, with the coming of the Redemption and the rebuilding — or the descent — of the Beis HaMikdash. “And then, the offering of Judah and Jerusalem will be pleasing to G‑d, as in the days of old and as in bygone years.”[17]

Adapted from Likkutei Sichos of the Lubavitcher Rebbe Menachem Mendel Schneersohn, Vol. XI, p. 98; XVIII, p. 418-419; Vol. XXVII, p. 205.

FOOTNOTES
1. Mishneh Torah, Hilchos Melachim 11:1,4.
2. Sukkah 41a, Rosh HaShanah 30a. See also Tosafos, Sukkah, loc. cit.
3. Shmos 15:17.
4. The Rambam’s view appears based on the Jerusalem Talmud, Megillah 1:11, Pesachim 9:1, Vayikra Rabbah 9:6, and Bamidbar Rabbah, 13:2. Rashi’s view has its source in the Midrash Tanchuma, Pekudei, sec. 11, the Zohar I, 28a, and other texts.
5. Bereishis Rabbah 64:10.
6. Sanhedrin 98a.
7. Daniel 7:13.
8. Zechariah 9:9.
9. See the essay “Two Periods Within the Era of the Redemption,” in the text I Await His Coming, which discusses this issue at length.
10. Significantly, in the era of Rabbi Yehoshua, there was no particular individual dis­tinguished as Mashiach. Nevertheless, the people planned to build the Beis HaMikdash. It was only in a later generation that it was revealed that it would be Mashiach who would build the Third Beis HaMikdash.
11. Hilchos Beis HaBechirah 1:4. See the essay “How We Can Build the Beis HaMikdash” which elaborates on this concept.
12. Eichah 2:9.
13. Bamidbar Rabbah 15:13, Eichah Rabbah on the verse cited.
14. Sotah 9a.
15. See Bava Basra 53b; see also Shaarei Zohar to Sukkah 41a.
16. Hilchos Beis HaBechirah 1:1. See also the conclusion of the discussion of the positive mitzvos in Sefer HaMitzvos, which states that building the Beis HaMikdash is an obligation incumbent on the Jewish people as a communal entity.
17. Malachi 3:4.

Original Article: Chabad.org

It's all Good

Now Yosef could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Yosef made himself known to his brothers. [Vayigash 45:1]

Yosef could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [Rashi]

We can learn from the example of Yosef towards his brothers that one should never seek revenge against a person who causes him any form of distress or damage.  Rather, one should repay even a guilty offender with kindness. [Tanya ch.12]

Why should we be kind to guilty offenders?

Because whatever that person did to you ultimately stems from G-d.  The person was merely an agent from G-d, Who decreed that this thing should happen to you.

Thus, since "everything that G-d does is for the good", you must repay the person - who brought this "good" to you - with kindness.

Source: Likutei Sichos Lubavitcher Rebbe

The Power of Hashem

Rashi says that after Yitro saw Hashem punish the Egyptians Midda K'Neged Midda he then declared, "Ata Yadati Ki Gadol Hashem MiKol HaElokim" -  I now know that Hashem is greater than any other power. 

What is it about Midda K'Neged Midda that makes Hashem so unique, is it the ingenuity?

Rav Shimshon Pincus explains that every Koach [strength] in the world only has its own power to use. Fire can fight water with fire only, and not water. Aside from the fact that this is its only capability, it also wants to show its opponent what makes it unique. It cannot use power that it doesn't have.

Hashem works the opposite way. To show fire who is boss, Hashem uses fire to fight fire. He uses water to fight water. This unique fighting strategy shows that Hashem is more powerful than any other force. Moreover it shows that He is the only force, and the force behind all forces. 

In a way this doesn't counter the above logic, it works with it. Hashem fights each element with His unique force. He is Echad Yachid U'Miyuchad and every possible force is His. And He shows it to everybody as needed.

Source: Revach.net

Midnight: The Threshold

At the dividing point of the night, I will go out into the midst of Egypt... [Bo 11:4]

Rashi comments: At the literal level [p'shat] Moshe informed Pharoah that the plague would start at midnight precisely.

A non-literal [agadic] interpretation is that G-d told Moshe the plague would start at precisely midnight, but Moshe decided not to tell this fact over to Pharoah because he feared that the Egyptian astrologers might err in their calculations of the exact time of midnight. Then, when the plague failed to come at the time they expected, they would come to the conclusion that Moshe had spoken falsely. Therefore, Moshe told Pharoah that the plague would start at 'around midnight'.

Mizrachi comments: The Torah states that Moshe told Pharoah the plague would begin כַּחֲצֹת הַלַּיְלָה. Literally, this means 'around midnight'. However it is unthinkable that G-d should express Himself in such an uncertain manner. Therefore, Rashi understood that כַּחֲצֹת means precisely midnight. This unusual translation was achieved by rendering the word not as a noun but as a verb: ''when the night divides''.

The second agadic interpretation of Rashi solves this problem by explaining that G-d did indeed express Himself in precise terms, but Moshe chose to use a more ambiguous expression, for fear of being misjudged.

Ibn Ezra: The term כַּחֲצֹת הַלַּיְלָה could be rendered 'after midnight' i.e. in the second half of the night [as in Ruth 3:8]

Ramban: Moshe was clearly not trying to tell Pharoah the exact timing of the plague at all, for he did not mention which day the plague would occur. Rather, Moshe was hinting generally that the next plague would cause Pharoah and his servants to arise in the middle of the night.

**********************************

Perhaps we could argue that Rashi accepted the problem presented by Ramban that the warning of a precise time seems totally superfluous here, as Pharoah was in any case not informed of the date.

Furthermore, we do not find that most of the other plagues were associated with a specific time. Even in those instances when the dates were specified [e.g. before the plagues of death of cattle and hail] the time was not. So, why do we find that in this final plague, an exact time was given?

[One exception to this rule was the plague of hail. Rashi explains that Moshe drew a line on the wall and said that when the sun would reach the line, the hail would fall [Vaera 9:18]. But in that case, there was a reason for giving a time, so that those who ''feared the word of G-d'' [Vaera 9:20] would be able to put their slaves and cattle under shelter before the plague started. In our case, however, there is no practical reason to mention the time.]

Since the time appears to be of no relevance here, Rashi concluded that the reference to midnight was primarily a descriptive statement which conveyed the unique quality of the impending plague.

We are therefore left with a question: the distinctive feature of the plague of the firstborn is that it was carried out by G-d Himself, as verse 4 states: ''I will go out into the midst of Egypt''. But if we would follow the usual translation of the word כַּחֲצֹת [around midnight] then how would the verse convey the unique quality of this plague, that G-d was involved personally? Surely, one would expect G-d Himself to be of the utmost precision?

[In fact, we find that the plague of hail was enacted with extreme precision. So, it would be unreasonable to suggest that the plague which G-d enacted personally would be around a certain time, and thus less accurate than one of the previous plagues in which He was not directly ''involved''.]

Therefore, Rashi was forced to conclude that, at the literal level, כַּחֲצֹת הַלַּיְלָה must be rendered [not as 'about midnight' but] as ''precisely midnight'' i.e. even though this is an unconventional [and thus apparently non-literal translation] it is nevertheless necessary to preserve the basic implication of the text, that the plague occurred at a specific time to express G-d's personal involvement.

However, since this interpretation resorted to an unconventional translation, Rashi felt it necessary to bring also a second interpretation from agadic sources.

**************************

Midnight as an Expression of Infinitude

It was explained above that Pharoah was informed of the time of the plague of the firstborn primarily as an expression of G-d's personal involvement. This is highlighted by the comment of Rabbi Yehudah ben Basaira in the Mechilta that midnight is not a definitive moment in time, but rather, a threshold. Thus G-d's revelation at ''midnight'' expresses His true infinitude, how He can be simultaneously revealed in our world that is bound by time, and yet, remain aloof from it.

Source: Based on Likutei Sichos Vol 21 Lubavitcher Rebbe - Gutnick Chumash

Anticipating Redemption

Artist Unknown

By Rabbi Chanan Morrison: From the writings of Rabbi Abraham Isaac haKohen Kook

There are six measures, the Sages taught, by which we are judged:

“When brought for heavenly judgment, one is questioned: ‘Were your business dealings honest? Did you set fixed hours for Torah study? Did you engage in procreation? Did you anticipate redemption? Did you discuss wisdom? Did you discern new insights?'” [Shabbat 31a] Most of these questions indeed are the cornerstones of a life well-lived. But the fourth one - “Did you anticipate redemption?” - why is that so important? Don’t we all hope for the best? What does this trait reveal about how one has lived one’s life?

Part of the Nation

It is important to understand that this anticipation is not simply hoping that our personal difficulties will quickly be resolved. Rather, it means that we should anticipate the redemption of Israel and all of humanity. As Rashi explains, one should look forward to the fulfillment of the visions of the prophets.

This demand is not a trivial one. As individuals we are easily caught up with our own personal problems and issues. In truth, we should feel that we are like a limb of a great organism. We should recognize that we are part of a nation, which, in turn, is part of all humanity. The betterment of each individual contributes to the life of the larger community, thus advancing the redemption of the nation and the universe.

The question “Tzapita leyeshu'ah?” is an important measure of one’s life. It is the yardstick that determines whether our lives have acquired a selfless, universal quality. By anticipating the redemption of the greater community, we demonstrate that we were able to raise ourselves above the narrow concerns of our private lives. We strive not just for personal ambitions, but also for the ultimate elevation of the nation and the entire world. We are part of the nation; its joys are our joys and its redemption is our redemption.

The Sentry

It is instructive to note that the heavenly tribunal does not ask about our hopes (tikvah) for redemption, but rather our anticipation (tzipiyah) of redemption. The word tzipiyah indicates a constant watchfulness, like a soldier posted to the lookout (tatzpit), serving at his observation post for days and even years. The sentry may not abandon his watch, even though he observes no changes.

We, too, are on the lookout. We should examine every incident that occurs in the world. With each new development, we should consider whether this is perhaps something that will advance the redemption of Israel and the entire world.

However, tzipiyah leyeshu'ah is not merely passive observation. Woe to the army whose sentries perceive a threat but fail to take action. The moment there is some development in the field, the soldiers must respond swiftly, to defend or retreat. Our tzipiyah also includes the readiness to act promptly. While these two traits - constant watchfulness and rapid response - may appear contradictory, they are both included in the obligation of tzipiyah leyeshu'ah.

[Silver from the Land of Israel. Adapted from Olat Re’iyah vol. I, pp. 279-280; Ein Eyah vol. III on Shabbat 31a (2:164)]

His Needs, Which He Is Lacking

It is written, “You shall lend him sufficient for his needs, which he is lacking” [Re'eh 15:8]

Rashi points out: “Even a horse to ride on and a servant to run before him.” 

In his book Ayelet HaShachar, the gaon Rabbi Aharon Leib Steinman Shlita notes that this passage deals with honor, not financial need.

This means that the mitzvah also consists of demonstrating honor to someone if honor is what he lacks.

A person once paid a visit to the home of the Chazon Ish. Upon leaving, the Chazon Ish accompanied him all the way outside, despite the fact that the person in question did not merit such honor. The Chazon Ish explained that it was precisely honor that he was lacking.

Source: Rabbi David Pinto

Final Credits

Artist Unknown

Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers. [Eikev 8:1]

The lesson that one who completes a mitzvah is credited with it [see Rashi] is particularly apt for our generation.

For according to all the signs which were given by our Sages, we are presently in the last generation of exile, which will become the first generation of redemption.

Thus, it is greatly encouraging to know that despite the fact that the Torah study and observance of mitzvot in previous generations greatly surpassed that of our more humble efforts, nevertheless one who completes a mitzvah is credited with it.  

Mashiach will come in the merit of our mitzvot, which are performed in the last moments of exile.

Based on Likutei Sichos vol 9 pp 104-5 Lubavitcher Rebbe

The Life of the Tzadik

Art Baruch Nachshon

''From there, they journeyed to Gudgodah, and from Gudgodah to Yotvath..'' [Eikev 10:7]

Rashi: And at Moserah, you made a great mourning for the death of Aaron, which was the cause of this [your retreat], and it seemed to you as though he had died there. Moses juxtaposed this reproof with the breaking of the tablets to indicate that the death of the righteous is as grievous to the Holy One, blessed is He, as the day the tablets were broken...

Why is a tzadik [Aaron] compared to the tablets?

The writing on the tablets represented the ''soul'' of the tablets, and the tablets themselves, their ''body''.  The fact that the Ten Commandments were engraved into the tablets, and not merely written onto them, means that the words and the tablets [''soul'' and ''body''] became one single, indivisible entity.

Likewise in the case of a tzadik, it is not merely that his soul interacts with his body, but that the tzadik's physical life is totally at peace with his soul such that ''the life of the tzadik is not a physical life, but a spiritual life''.

Based on Likutei Sichos vol 14 pp 32-34 Lubavitcher Rebbe

When Rebuking

Art: Beth Stephens

When rebuking the Jewish people here, Moshe did not mention, or even allude to their sins.  Rather, in order to maintain their dignity, he merely mentioned the places where they had sinned [see Rashi].  

This teaches us how careful one should be not to cause distress to another person.  

If, on occasion, it proves necessary to rebuke another - even for serious sins, such as the ones which Moshe indicated here - one should nevertheless do so subtly and gently, while at the same time drawing the person close with warmth and love.

Lubavitcher Rebbe: Sichas Shabbos Parshas Devarim 5725

For The Sake Of Heaven

 

"How goodly are your tents, O Jacob, your dwelling places, O Israel!" [Balak 24:5]

Rashi writes that Bilam was inspired by the Jewish tents "because he saw that the entrances were not opposite each other".

The arrangement of tents alludes to scholars convening together to discuss matters of Torah, each one offering his own interpretations.  Then, if their "entrances" - meaning their mouths - are "opposite each other" i.e. their intention is to show that their own ideas are superior than those of the others, then woe to them and their souls!  

But if their intentions are for the sake of Heaven, then they are certainly deserving that the Divine presence should rest with them.

Based on Ohr Torah of the Mezritcher Maggid

Such Thoughts May Lead to Haughtiness

by Rabbi Yisroel Bronstein

''This is the statue of the Torah....'' [Chukat 19:2]

Rashi explains that the subject of the Parah Adumah [red cow] is referred to as ''statute'' [chukah] because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''  That is, parah adumah is a decree that you may not question.

R' Eliyahu Meisels, the Rav of Lodz, had taken upon himself the task of collecting money for a certain young man in dire straits.

He turned to one of the wealthy, but miserly, men of Lodz to contribute towards the cause.  After much urging on the part of R' Meisels, the wealthy man yielded and gave him a considerable sum for tzedakah.

But then, the wealthy man began boasting about his act of kindness and he spared no effort publicizing what he had done.

The young man who had been the recipient of the tzedakah was humiliated by having his situation made so public.  In his distress, he asked R' Meisels to speak to the wealthy man and request that he cease talking about his act of tzedakah.

The Rav invited the arrogant fellow to his home and rebuked him for the anguish he had caused the young man.  He then added the following thought:  ''In the Torah's passage dealing with the parah adumah, Rashi explains that it is called a ''statute'' because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''

''The same applies to the mitzvah of tzedakah'' concluded the Rav.  ''Before the person gives tzedakah he must think: It is a decree issued by Me - this is the will of Hashem!  However, once he has given the tzedakah ''you have no right to reflect upon it'' - it is forbidden to give tzedakah and afterwards reflect upon how much he gave and to whom, for such thoughts may lead to haughtiness.''

Moshe's Donkey and Moshiach

Art by Elhanan Ben-Avraham

Moshe complains about the accusations hurled against him and says "Lo Chamor Echad Meihem Nasasi" -  I didn't even take a single donkey from them [Korach 16:15]. Rashi says this refers to when he came down to Mitzrayim to redeem them on a donkey, and he paid for it from his own money. Rav Shimon Schwab asks, why would Moshe think that he should have taken the money from Bnei Yisroel.

Rav Schwab answers that the gemara in Sanhedrin [98a] says that when the geula comes, if we are zocheh [if we merit it] Moshiach will arrive on clouds, if not then Moshiach will come come as a pauper on a donkey. Why? 

The whole world needs to know that Hashem is bringing the geula and Moshiach has no power by himself. If Bnei Yisroel are Maaminim [believers] and Ovdei Hashem [servants of Hashem] then Moshiach can come in grand fashion and we will all place thanks in Hashem and not Moshiach. But if we do not recognize Hashem's hand, then Hashem will need to send a Moshiach who is powerless and destitute to show that it is not his charisma, brains, or money that will release us from the galus.

Moshe was the Goel in Mitzrayim.  Bnei Yisroel was not Zocheh and Moshe came riding into town on a donkey lacking any pomp or grandeur. He came with the stick in his hand and the shirt on his back. To show his poverty he should have asked Bnei Yisroel to pay for his donkey. Even then he did not, since he did not want to take anything from any member of Klal Yisroel.

Source: Revach.net

A Stubborn Cold

"A man or woman who distinguishes himself (or herself) by taking a Nazirite vow of abstinence for the sake of Hashem" [Naso 6:2]

Rashi asks "Why was the Torah portion of the nazir put adjacent to the portion of the sotah (a woman who deviated from moral behaviour)? To tell you that anyone who sees a sotah in her disgrace should take upon himself to abstain from wine [by becoming a nazir]."

Whenever a person sees something improper, he must think: "Why has Heaven shown this impure thing to me?" He must do some serious soul-searching and attempt to strengthen himself in his Divine service.

R' Yisrael Salanter once caught a bad cold. The first day of his illness, he spent the entire day worrying.

"Why is the Rav so worried?" asked one of his close disciples. "Baruch Hashem, it's just a cold and it will not pose any serious threat to your health."

"It is not my health that concerns me" responded R' Salanter. "I worry over what it states in Mishlei: "Colds and traps are in the path of the stubborn" [Mishlei 22:5] "This verse is evidence that I was stricken with a cold on account of possessing the terrible trait of stubbornness".

Only once evening had arrived and R' Salanter had thoroughly examined his deeds without finding the trait of stubbornness within himself, was his mind put to rest.

Source: Rabbi Y. Bronstein

Retroactive Merits

''And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moses. His mother's name was Shelomit the daughter of Dibri, of the tribe of Dan.'' [Emor 24:11]

Why does the Torah ''praise the Jewish people'' at the expense of incriminating Shelomit? [see Rashi]

This could be compared to the principle that if a person does a profound teshuvah, his ''transgressions become for him like merits'' [Yoma 86b].  For since the person's sins made him feel distant from G-d, they were ultimately the inspiration for his return.  Thus, retroactively, we perceive them as merits.

So too in the case of Shelomit: when her example inspires other women to behave modestly, her transgression will be rendered retroactively as a merit for her.  Therefore, it is publicized here.

Based on Likutei Sichos Vol 37 - Lubavitcher Rebbe

The Route to Holiness

Digital Photo by David Pasillas

''You shall be holy'' [Kedoshim 19:2]

There is a principle in Chassidic thought that ''the higher something is, the lower it falls''.

For this reason, a person reaches the highest levels of spiritual greatness, not through intellectual endeavours alone, but by involving himself in the physical world, observing the mitzvot and helping others to do likewise.

Thus, at the literal level, one actually fulfills the command ''You shall be holy'' by refraining from the lowest and most debased acts [i.e. forbidden relations - see Rashi v.2].  For the route towards the highest degree of holiness, becoming holy like G-d [''You shall be holy, because I, your G-d, am holy''] is through refraining from the lowest of acts, because ''the higher something is, the lower it falls''.

This also explains why, at the minchah prayer on Yom Kippur, the holiest day of the year - before beginning the Ne'ilah prayer, the climax of the day - the Torah portion that is read discusses forbidden relations.  For it is through restraint from the very lowest of acts that one reaches the very highest degrees of holiness.

Source: Lubavitcher Rebbe: based on Sichas Shabbos Parshas Kedoshim 5725

Motivation

Text by Rabbi Yisroel Bronstein

''Hashem spoke to Moshe after the death of Aharon's two sons'' [Acharei 1:1]

Why, asks Rashi, does the verse state ''Hashem spoke to Moshe after the death of Aharon's two sons''? Why not simply say ''Hashem spoke to Moshe''?

To answer the question, Rashi quotes R' Elazar ben Azaryah's parable:  A sick man called for a doctor.  The doctor instructed him ''Do not eat cold food, and do not lie in a damp chilly place.''

Then a second doctor came and told the man ''Do not eat cold food, and do not lie in a damp chilly place, so that you will not die like so-and-so did.''

By alluding to somebody who died as a result of not taking these precautions, the second doctor was more successful than the first in rousing the man to take care of himself.

This is why, explains Rashi, the verse states ''after the death of Aharon's two sons''.  It was in order to give Aharon an extra measure of motivation to keep the laws enumerated in this portion.

The Prohibition of Eating Blood

Parshat Acharei 17:10-12

Why is the prohibition of eating blood so severe that it causes G-d to ''make Himself free'' from all his affairs, and deal with the guilty person?  And why does Rashi not address this obvious question?

Rashi did not need to explain why the prohibition of eating blood is so severe, because the Torah states the reason explicitly: ''Because the soul of [every creature's] body [depends on its] blood''.

Furthermore, the reader will remember that, after the Flood, G-d told Noach: ''Every moving thing that lives shall be yours to eat.  Like the green vegetation [which was all that man could eat before] I have [now] given you everything'' [Noach 9:3].  Rashi [ibid] comments:  ''I did not permit Adam, the first man, to eat meat, but only vegetation.  But, for you, like the green vegetation which I allowed Adam [before], I have [now] given you everything''.

Why did G-d forbid Adam to eat meat and then permit it to Noach?

Rashi did not explain this matter as he held it to be self-evident.  G-d forbade Adam to take the soul from a living creature merely for the sake of eating it.  But after the Flood, there was a weakening of the physical makeup of man requiring the additional nutritional value of meat, and therefore G-d permitted man to eat meat.

Nevertheless, even after G-d permitted man to eat meat, He imposed certain restrictions.  To non-Jews He prohibited eating meat which had been detached from a living animal [Noach 9:4] and to Jews he also prohibited the consumption of the animal's blood.  For while a dispensation had been granted to eat meat, it was nevertheless not absolute.  So, while it became necessary [for nutritional reasons] to allow man to eat the flesh of the animal, it remained prohibited to eat its blood, which contains the very life and soul of an animal.

Based on Sichos Shabbos Parshas Acharei 5746 - Lubavitcher Rebbe

Why Me

"...You shall not stand by [the shedding of] your fellow's blood...." [Kedoshim 19:16]

The Baal Shem Tov taught that everything that a person sees is orchestrated by G-d as a specific message to him. 

This is the inner significance of Rashi's comment to verse 16: The fact that you see someone whose life is in danger proves that "you are able to save him".  For the fact that G-d allowed you to witness this event must surely be for a practical reason - namely that you, of all people, have the ability to save this person.

Likewise, if one sees a person "drowning" spiritually, it is a sign from Above that one has the ability to draw him back to the fountains of living Judaism.

[Based on Likutei Sichos Lubavitcher Rebbe]

Two Birds

Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. [Metzora 14:4]

Rashi explains that since tzara'as comes about because of lashon hara, the person being purified must bring two birds, for birds ''constantly twitter with chirping sounds''.

The Talmud Yerushalmi [Berachos 1:2] cites the words of R' Shimon bar Yochai:  ''If I would have been standing on Har Sinai at the time the Torah was given to the Jewish people, I would have requested before Hashem that He create two mouths for man.  One mouth would be for the purpose of toiling in Torah study, and the second would be for the purpose of allowing him to speak about his ordinary needs.''

Later, R' Shimon bar Yochai changed his mind, and he said:  ''If the world cannot withstand man's slander when he has only one mouth, how much more so would this be the case if he had two mouths.''

Source: Rabbi Yisrael Bronstein