Beha'alotecha: Why Was The Menorah So Difficult for Moshe?

The pasuk says that Moshe made the Menorah as Hashem showed him. Rashi points out that the Menorah was one of the three things that Moshe could not understand. Why was this particular Keili so difficult for Moshe? 

There are 50 levels of understanding [Chamishim Shaarei Bina], of which Moshe only reached the 49th level. The Menora is the keili that represents wisdom. 

The Vilna Gaon says this is hinted in the makeup of the menorah. It was decorated with 7 lamps, 11 buttons, 9 flowers, and 22 goblets for a grand total of 49.  [See here for more]

The number 50 represents the actual Menorah itself. Since Moshe did not reach the 50th gate of understanding, he could not understand the Menora and Hashem needed to show it to him. 

The passuk says in Tehilim, "Pesach Devarecha Yair:" the beginning of your words light up. This is a remez to the Menora which lights up the first pasuk in each Chumash [Pesach Devarecha]. The first pasuk in Bereishis has 7 words like the lamps; in Shmos 11 like the buttons; in Vayikra 9 like the flowers; in Bamidbar 18, the height of the Menorah in Tefachim; in Devarim 22 like the goblets. 

Source: Revach.net

Secrets of Reincarnation The Vilna Gaon on Yonah

A Glimpse into the world of Remez

Rabbi Eliyahu of Vilna, commonly known as the Gaon [literally "genius"] was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

The book of Yonah is read every Yom Kippur in all orthodox synagogues. The simple meaning of the story contains the theme of repentance. However, as is known there are 4 main dimensions of interpretation in the torah. They are 1: "Pshat" [simple,literal meaning], 2: Remez [allusion, hinted], 3: Drosh [not explicit interpretation], 4: Sod [secret meaning, which form the acronym PaRDeS (orchard)]. The Vilna Gaon on Mishlei [1:6, commentary "chemda genuza"] explains: "The 4th level of Torah, called "Sod" [secret] is the inner and primary meaning. The other lower meanings, are also true, but serve primarily for the purpose of straightening a man in order that he be sufficiently spiritually developed to understand the Sod". These four dimensions of interpretation exist certainly in the 24 books of the bible but even in the mishna and in the talmud. 

Very few people can delve properly beyond the pshat. Only one who has attained mastery in the four levels can be capable of deciphering the hidden code. The Vilna Gaon was such a rare person and offers us a spectacular view of a parallel book of the Yonah story in the realm of "Remez". Note that the simple meaning of the book is also true as we see, for example, that the Midrash Raba lists the "special fish" which swallowed Yonah as one of the creatures specially prepared during the 6 days of the creation of the world. Yet in the Vilna Gaon's "remez" version of the story, the fish is not real but is only symbolic of the grave of Yonah. 

This parallel story of Yonah is one of a human being who got caught up in materialism, dies, goes through Gehinom [purgatory], and returns in a reincarnation. The Sages teach that the vast majority of people alive today are reincarnations, which are sent back down because they did not complete their previous "mission". So this book, can very well speak personally to many of us. In Chapter 4 verse 3 the Vilna Gaon gives us a sign into how to see what went wrong in our previous lives.

And how could one know what he corrupted before [in his previous gilgul]? There is on this two signs. One - that [sin] which he stumbles many times in this gilgul. On this they said "let him examine his ways", which ones does he stumble. Two - which sin does his soul desire greatly, because it was used to it previously and became second nature. Therefore there are some men who desire one sin more, and others who desire a different sin. And on this they said "examine his ways" - that he should also fix his ways.

To read the whole thing go to: a glimpse into the world of Remez

Emor: Two Short Vorts

Rav Moshe Shmuel Shapiro - The Vilna Gaon's Overflowing Cups 

In the first pasuk of Emor it says twice to tell the Kohanim: Emor and V'Amarta. Rashi quotes the gemara in Yevamos that says the double language is, "L'Hazhir Gedolim Al HaKetanim", to tell the adults to caution the children. 

How do Chazal see this from the fact that is says twice to tell them, asks Rav Moshe Shmuel Shapiro? 

He answers that the Dubno Magid once asked the Vilna Gaon what is the most effective way to influence children. The Vilna Gaon answered with a Mashal. 

He said to take a large cup and surround it with smaller cups. Then pour into the large cup and keep pouring until it spills over the top right into the little cups. To have children absorb the lessons, you must fill yourself with an overdose of whatever traits you want to teach them. They will become filled from the overflow. 

The Kohanim were implored twice, to give them a double measure of Kedushas Kohen. The reason for this is obviously in order for it to spill over to the children.

Preparing Food on Yomtov

 דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר-תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא-קֹדֶשׁ כָּל-מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהוָה בְּכֹל מוֹשְׁבֹתֵיכֶם

Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: [For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.   Emor 23:2-3

Why did this Parsha in the first Posuk start talking about Yom Tov and in the next Posuk talk about Shabbos? The Vilna Gaon provides the answer. There are שֵׁשֶׁת יָמִים that are from the Torah but you are allowed to do Melacha for food. The first and last day of Pesach make two days and a third is one day of Shavous, a Fourth is a single day of Rosh Hashanah, and then again two days of Succos adding up to six days that the Torah gave us But then the last Yom Tov is שַׁבַּת שַׁבָּתוֹן Yom Kippur and hence the connection of the two Posukim is explained.

Source: Revach.net

The Three Keys

Art: "Key" by Nikoletta Bati

"Engrave on it with signet-ring [type] engraving: "Holy to Hashem" פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה 
[Tetzaveh 28:36]

In Maseches Ta'anis (2a) R' Yochanan states that there are three maftechos, three keys, in Hashem's possession that He never entrusts to others:

*the key to childbirth

*the key to rain

*and the key to resuscitating the dead.

The Gemara derived this from three verses:

*Hashem does not entrust the key to childbirth to a messenger, as the verse states: "G-d remembered Rachel; G-d hearkened to her and He opened (vayiftach) her womb" [Bereishis 30:22]

*Hashem does not entrust the key of rain to a messenger, as the verse states: "Hashem shall open for you His storehouse of goodness, the heavens, to provide rain for your Land in its time" [Devarim 28:12]

*And Hashem does not entrust the key of resuscitating the dead to a messenger, as the verse states: "Then you will know that I am Hashem, when I open your graves" [Yechezkel 37:13]

These three keys, remarked the Vilna Gaon, are alluded to in the verse: "Pituchei chosam kodesh laHashem" - פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה -

The acronym of the word  חֹתָם [Ches, taf, mem] which means "seal" hints to the following words:

Ches - Chayah [a woman who has recently given birth]

Taf - Techiyas HaMeisim [the resuscitation of the dead]

Mem - Matar [rain]

The verse can therefore be read as follows:  "The keys of [pituchei] childbirth, resuscitation of the dead, and rain - ChoTaM - are designated for Hashem's use only ["kodesh laHashem"].

Source: Rabbi Yisrael Bronstein

Gehennom

GEHENNOM: loosely translated as ''hell''.

Important Note: This article has been greatly edited: the entire essay can be read by advanced scholars (questions must be answered before you can access all the information) at Daf Yomi Review

"If people knew of the bitter punishments of Gehinom, they would fall on their faces and scream and they would not have any business whatsoever with matters of this world." - Rabbi Yehonason Eibshetz, Ye'aros Devash 1:2

Note: The potentially infinite sufferings of Gehinom from a benevolent G-d only make sense if man and his actions in this world are also infinitely important. Otherwise how could G-d punish so immensely for such insignificant acts? From learning about Gehinom we can get a glimpse of the greatness of our mission in this world and the enormous responsibility that lies on our shoulders.

BIRTH

The midrash says: Before a person is born a "candle" is put on his head (i.e. an angel teaches him the whole Torah) and he gazes from one end of the world to the other as written "When His candle would shine over my head" [Iyov/Job 29:5]. Just before birth, the angel takes him/her to Gan Eden and shows him/her the tzadikim sitting with their crowns on their heads.

And the angel says to him:

"Know who these people are that you are seeing. They were formed just like you in their mother's womb and were born into the world. They guarded G-d's mitzvos, and therefore merited this goodness. And soon you too will be born into the world and if you are meritorious and you guard the Torah you will have a place with them, otherwise you will sit elsewhere".

Afterwards, he is brought to Gehinom and he is shown the wicked which are beaten by angels of destruction using clubs of fire and scream 'voy, voy'. And the angel says to him:

"Know that these that are being burned, they were formed just like you and they were born into the world and did not guard G-d's mitzvos. Therefore they are punished and humiliated like this. And you will soon be born. Be a tzadik and don't be a rasha, in order that you live." [as it is written "And he taught me, and said unto me, 'Let your heart hold fast my words, keep my commandments, and live'" - Mishlei/Proverbs 4]

When the time comes to leave the womb, immediately the angel hits him and extinguishes his candle and pushes him out by force and he forgets everything he saw. It is because of this, that a baby cries (i.e.even though the baby forgot, his 'inner soul' remembers and he cries) immediately when it is born [Midrash in Rabbeinu Bechayei - end of Acharei Mos]

LIFE

Throughout a person's life the Midda of Din (trait of justice) accuses him/her (in the Heavenly court) but it is not listened to. When the day of death comes it is listened to. [Vilna Gaon -Even Shlema ch.10]

At the time of death is the very great day of judgment. Generally G-d judges leniently, but for someone who was "ra l'brios" (evil to society), he is given the full measure of justice. And likewise for a haughty person.

The body and the 'nefesh' are judged for 30 days and the 'ruach' is judged for 12 months (Except for heretics, deniers of the Torah, Jews who abandon their religion, who stay there forever [see Rosh Hashanah 17a for a list of sins warranting punishments of eternal Gehinom (and not just 12 months)]

[everything below is from the Ramban's book Shaar HaGemul unless otherwise stated]

There are three entrances to Gehinom.

1. desert - "they [Korach, Dasan, Aviram and their families] descended with all their possesions alive to the she'ol (Gehinom)" - [Bamidbar 16:33]

2. sea - "from the belly i saw the she'ol" [Yona 2:3] when Yona was in the belly of the fish, it swam to the depths of the sea and showed him the entrance to Gehinom.

3. in Jerusalem as it says : "He has fire in Tzion and an oven in Jerusalem". and R. Yochanan ben Zakai said:"there are 2 palm trees in the valley of Ben Hinom and smoke rises between them - this is the entrance to Gehinom." [Eruvin 19]

A person must pass through all three "landscapes" after death. [Vilna Gaon on Mishlei 3:24]

The River of Fire ["Nahar Dinur", Daniel 7:10] separates between the mystical Land of Israel on high and the mystical "chutz l'aretz" (diaspora) just like the Jordan river separates the land of Israel from the diaspora below. [Vilna Gaon - ES 10:16]. (this means the Dead Sea which is the end of the Jordan river and the lowest place on earth (by far at 418m below sea level), corresponds to Gehinom which is the end of Nahar Dinur and the "lowest place" in the mystical worlds.)

Generally speaking, every Biblical and Rabbinic transgression requires a sentencing in Gehinom (unless one repents before death, in which case he is forgiven completely). Some examples of sins which merit Gehinom in the other levels [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13] :

Level 1) someone who interrupts his Torah study to engage in idle chatter, someone who doesn't honor talmidei chachamim, someone who curses a deaf person or the like, someone who says good things about someone in front of his enemy (causing him to say lashon hara).

Level 2) someone who honors himself through putting down someone else, someone who knows his friend is going to stumble in halacha and he doesn't tell him and they're both in the same city, someone who has a shul in his city and doesn't go there to pray, someone who lifts his hand to hit his friend even though he doesn't hit him, someone who insults his friend and causes him embarassment.

Level 3) scholars who are arrogant in their Torah study, someone who judges others negatively (l'kaf chova), lends money with ribis, doesn't say amen after someone's blessing, interrupts his davening and talks, an old scholar who forgot his Torah learning (through neglect)

Level 4) arrogant people (gasei ruach), someone who speaks harshly to the poor and the downtrodden, someone who sees a poor man in a tough situation and doesn't lend him money, someone who oppresses his employee (oshek schar sachir), a man who wastes seed (motzi zera lbatala), someone who has relations with a gentile or a nidda, a judge who corrupts justice or takes a bribe. [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13]

(Also, gentiles who did not keep the 7 mitzvot of Bnei Noach will be sentenced to Gehinom, even if they had no education whatsoever in the matter. The gentile will respond to the Heavenly court screaming "how could I have known!?" which on the surface seems like a good claim. But it will not be accepted. The reason is that every creature and every phenomena in the world reflects intelligent design of infinite proportions. Any person who is not insane knows in his heart that there must be a Designer. This obligates him to question and search out the truth with all his heart, as to why he was created and what his purpose in this world is. If he doesn't do it, it is only because he is entangled in his desires and does not want to know. For this he/she will be sentenced.[Kovetz Ma-amarim by Rav E.Wasserman - sec. Emuna.]

THE GREAT DAY OF JUDGMENT

Originally G-d wanted to create the world with justice, whereby a sinner would be destroyed immediately and not be given a second chance (according to strict justice, one who sins no longer deserves to live). He saw the world could not endure and merged justice with mercy to give sinners a chance to repent. This is why this world seems to have no justice and evildoers roam freely.

In the future, will be the 'great day of judgment'. Everyone who ever lived must, in turn, stand individually in front of G-d while all of humanity watches. All of his life is reviewed on a large movie screen, including all of his actions, words, thoughts, in front of all of humanity (but if he does teshuva, that part of the tape is erased. The final accounting of all the consequences of his actions relative to other people and all descendants will also be examined and taken into account as it says "the end of the matter all is heard" [Koheles 12:13]. Then each and every person will receive the full measure of justice without any mercy or any favoritism as G-d had originally intended to create the world [Yearos Devash 1 Derash 6].

Rabbi Yehonosan Eibshetz, zt'l explains that all the suffering a person has while alive in this world is not in the category of punishment. It is only there to wake him up in order that he mend his ways. Similarly, he says the sufferings of Gehinom are also not in the category of punishments. Their purpose is only to clean and purify the soul from the sins which contaminated it in order that it be fitting to behold the face of the King on the "Great Day of Judgment". The main punishment will be meted out then (unless one repented before death).

TIPS:

One who learns to overlook the bad things that people do to them, will be forgiven for all their sins (measure for measure). [Talmud Yoma 23a]

"Be concerned that you do not offend, not that you are not offended" - [Mildred N. Ryder]

If one observes Shabbos properly, then G-d forgives him for all of his sins.  [Talmud Shabbos 118b].

Whoever recites the Shema and is careful with the pronunciation, Gehinom will be cooled down for him (assuming he is sentenced to spend some time there) [Talmud Berachos 15b]

"The fire of Gehinom has no power over those who learn Torah" - [Talmud Chagigah 27a]

Someone who stares at women for pleasure, even if he has Torah and good deeds like Moshe Rabeinu, it will not save him from Gehinom [Berachos 61]

Tzedaka saves a person from Gehinom - [Bava Basra 10a]

Someone who visits a sick person and sees to his needs, will be saved from Gehinom - [Talmud Ta'anis 7b]

"Whoever gets angry all types of Gehinom rule over him" - [Talmud Nedarim 22]  "The fire of Gehinom has no power over those who are free from anger" - [Sefer Maalos HaMidos beginning of Maalas HaRatzon]

Rabbi Yisrael Salanter, zt'l would bring his hand very close to the havdala candle every motzei shabbos to remind himself of the fires of Gehinom.

There is also a parallel Gehinom of snow. When one refrains from transgressing the negative commandments in the Torah, it makes a protective "garment" called "shanim" (lit. "years" since there are 365 days/year and 365 negative mitzvot) which protects from the snow blizzard there. This is alluded in the Friday night "Aishes Chayil" song: "lo sira beisa mi'shaleg ki kol beisa lavush shanim" - her house will not fear snow because her whole house is 'clothed' in 'shanim'. [Vilna Gaon on Mishlei 31:21-22]

"And you will return to Hashem your G-d" - [Devarim 30:2]"

Nothing stands in the way of teshuvah [Rambam Hilchos Teshuva 4:1]. Even if one transgressed throughout his entire life but repented on the day of his death and died in repentance, all his sins are forgiven." [ibid 2:2]

Said The Holy One blessed be He: "My children open for Me one opening of repentance the size of a pin prick and I will open for you openings through which even wagons can enter." [Shir Ha'shirim Rabba 5:3]

Without teshuvah the world could not endure. Without teshuvah man could not but despair, crushed by the burden of his errors. Torah is the foundation of the universe, it assures and sustains its existence. Teshuvah ensures its survival.

The first step (in teshuva) is to drop the burden of the past completely from your shoulders. Start anew as if you were born today...[Rabeinu Yona - Yesod HaTeshuva] "The shame and regret that the soul feels from one transgression is far worse than all the pain of this world. One act of getting angry, or hurting someone, or being depressed, or wasting time... is a relentless eternity of pain.

Now for some good news. The pain of Gehinom is nothing compared to the reward of one mitzvah. In other words, if you experienced the pain of all the Gehinom of every person since the beginning of time, it would still be worth it to gain the reward of one mitzvah."

The main purpose of life is not to refrain from evil but rather, to do good. [R.Avigdor Miller zt'l].

The Seven Keys to Shamayim

by Harav Moshe Wolfson, shlita [Rav of Beis Medrash Emunas Yisroel and Mashgiach of Yeshivah Torah Vodaas]

[Adapted from a shiur that was delivered under the auspices of Irgun Shiurai Torah and prepared for publication by Rabbi Yochonon Donn]

Wordless Power

There are two types of song: one has words (this category would include the art of poetry) in which words are joined together to create a rhythmic pattern and a sense of uniformity. In this type, the feeling of enjoyment and relaxation that comes from hearing music results from the whole song including the words.

In the second type of song, the reason for the enjoyment it gives us is more obscure: it comes when notes are put together to create a wordless song. It is not logical that notes thrown together should elicit a sense of enjoyment in people, that wordless tunes can be enjoyed is a gift from Hashem.

Sefer Pe'as Hashulchan by Harav Yisrael of Shklov zt'l, cites the Vilna Gaon in saying that most of the secrets of Torah are hidden in the art of music and that without understanding music it is impossible to comprehend the Torah. This knowledge of music was given over to Moshe Rabbeinu on Har Sinai along with the rest of the Torah.

The Zohar even says that there is a heichal - an entranceway - in Shamayim that can be opened only with neginah (song). The Zohar relates that Dovid HaMelech approached that entrance only with the neginah of his Sefer Tehillim.

Keys to the Heichal

The seven major musical notes are called keys. Each of the seven keys opens a different door in Shamayim, and it is only through music that these entryways can be opened. Musicologists do not know why the term "key" is used, but it is quite possible that it is a tradition handed down from Yuval, whom the Torah identifies as the father of music.

When the Baal Ha'Tanya came to Shklov, the residents bombarded him with questions. Chabad sources say that he responded with only a niggun, which answered all their questions. As the Vilna Gaon explained, music opens the doors of Torah in Shamayim.

A Gemara in Arachin says that the kinor (stringed instrument) in the Beis Hamikdash had seven strings, but in the times of Moshiach it will have eight strings. There are seven major notes on a musical scale, and the seventh note corresponds to Shabbos, for Shabbos completes the kinor, so that even today one can sing. The seven days of the week are actually the seven tunes of Creation. When Shabbos - the seventh tune - arrives, the harp is complete. This is the reason why we usher in the Shabbos with kapitel 29 of Tehillim, which describes the seven kolos - since then we can proceed with song.

This is the reason for the minhag among Klal Yisrael of singing zemiros on Shabbos. HaRav Mordechai of Lechovich zt"l reportedly said that he would be able to believe that all the seven seas had dried up, but not that a Jew does not sing zemiros on Shabbos.

The reason people so enjoy songs is that the tones that form them have been combined ever since the six days of Creation. Some songs, however, only confuse a person, such as some modern-day songs that are based on, for example, the pounding of a drum, or on words that have no correlation to each other, such as many non-Jewish songs. While they have a tune, it is different than the accepted process of music.

This latter type of song leads to immorality, just as the tones of these songs have no relation to each other but are merely thrown together, immorality involves the relations of two people who are not meant for each other. Neither these songs nor illicit unions were predestined from Creation.

Seven Keys of Chesed

There is a fundamental difference between the seven ushpizin (the holy guests on Succot) and the twelve shvatim - the 12 tribes of Israel. Every Jew has a direct connection with the Ushpizin, whereas each shevet is a separate and unique entity, the shvatim are thus a symbol of disunity.

For every seven white keys, representing the major notes on the piano, there are five black keys, representing the minor notes, each of which is a half-tone higher or lower than the white key next to it. The black keys complement and harmonize with the white keys.

In general, someone who would play using just the white keys on the piano would be able to play only a lively song, while playing just the black keys would result in a sorrowful song of sadness.

It is likely then that another tradition handed down from Yuval is for the keys that play major notes to be white, for happy songs, while the black keys, which play the minor notes, are black, for mournful music.

White is a source of chessed (kindness) for Klal Yisrael (this may be one reason doctors wear white), on the Yamim Nora'im we wear white kittels. Black, on the other hand, represents the trait of gevurah (severity) and is a source and an expression of melancholy.

A song that is played using a combination of black and white keys mixes chessed and gevurah. Together the seven white keys and five black keys of an octave equal twelve, the number of tribes of Israel, which as mentoned above, can symbolize disunity. Such a song is appropriate only for galus. When Moshiach arrives, however, everything will be white, for there will be no atzvus (sadness).

Chazal tell us that when Moshiach comes, an eighth key will be added to music; this key will be a 'roundup' of the previous seven (similar to the all-inclusive kollel used in gematriyos).

In Sefer Tehillim (68:7) when Dovid HaMelech relates the events of our redemption from Mitzrayim, he says motzi asirim bakosharos - "(Hashem) releases those who are bound in chains". The Gemara explains that the word "bakosharos" is a combination of bechi and shiros - simultaneous crying and laughter. This is a song played with both the white and black keys. When Moshiach comes, however, there will only be shirah - a joyous song played with the white keys.

Letters of Strife and the Mechanism of Love

I Love You Because You are Beautiful, vs. You are Beautiful Because I Love You

Class Summary

Why can’t people get along today? What happened to relationships in our world? Why are so many couples struggling to find happiness together? A single commandment in the portion of Pinchas can give us at least part of the answer.

A debate between the Karaites and traditional Jews focused on the anomaly of the Rabbis calling the document of divorce a “get,” neglecting the biblical term for the writ of divorce.

The word “get” is spelled from two letters, Gimmel and Tes. The Vilna Gaon presented an ingenious insight about these two letters of the Hebrew alphabet, showing how they symbolize the reality of a divorce. Building on this idea, his student explained why these two letters were the only ones omitted from the portion in Pinchas dealing with the daily lamb offerings: this portion captures the essence of an enduring relationship hence it has no place for the letters of divorce.

This class presents an explanation why it is specifically the portion discussing the daily lamb sacrifices that conveys the essence of an enduring relationship.

There were two types of offerings brought in the Holy Temple in Jerusalem. While most sacrifices were partially burnt and then partially eaten, ‘the burnt-offering,’ the Olah, had to be totally consumed by the flames of the altar. Nothing remained to be eaten. It was a sacrifice totally dedicated to G-d and the person who offered it derived no benefit from it. The daily lamb offering was an ‘Olah.’

From a spiritual and psychological perspective, these two types of offerings represent two types of sacrifice: Self-motivated sacrifice vs. complete sacrifice; conditional sacrifice vs. unconditional sacrifice.

You may love your spouse and make sacrifices for your spouse because of what you receive, what you expect to receive in return. You appreciate her physical and emotional qualities, you cherish your partner’s looks, wisdom, kindness or candidness, and you gain much from it. Essentially it is not the other person you love, rather it is yourself whom you love. You love that part of the other person which enriches your life.

Then there is another form of love and loyalty, in which you transcend yourself and ask not what your friend can do for you, but what you can do for your friend. Without personal gain and self interest. To paraphrase Kennedy: Ask not what your wife can do for you; ask what you can do for your wife! Ask not what your husband can do for you; ask what you can do for your husband!

It is this type of relationship that eliminates the possibility of divorce. Hence, it is from this offering that the Torah omits the two letters representing divorce.

Solutions While You Sleep

I had a personal salvation this week, after several months of wondering why I was going through so much suffering - which was actually worse than anything I'd ever experienced before - and on Rosh Chodesh Tamuz I was given the answer via a dream - even though I didn't remember the dream, I woke up with the answer, just as I had prayed for it before I went to sleep.  Once I'd acknowledged it and dealt with it, the judgment on me seemed to disappear, and I felt so much better.

If something of great importance is transmitted to you while you sleep, you will wake up with it on your mind, and it is vital that you realize it for what it is, and act on it.  The part of our soul that ascends while we sleep can answer our deepest questions, so pray hard before you sleep for the answer, and if the time is right, you will receive it.

We have been taught that all suffering has a time limit, and if you are someone who is suffering through some kind of agonizing problem, know that it will end, and you will be given the solution to it eventually - the remedy is in your own hands, and Hashem will supply you with the answer if you genuinely want to rectify it.

This is known as a tikkun - a rectification - and the bigger the problem, the more likely it is that it is part of your life's mission to get through it and come out the other end, a better and stronger person.

Often the people we are drawn to are the ones who can help us fix ourselves, and sometimes we can also be the ones to fix them as well.  That is how tikkunim are achieved - some people have to meet simply for that reason, and therefore they are drawn to each other on some level, as their soul knows they have to work something out.  Soul attractions are real, not accidental.  We are magnetically drawn to those people who can help us find our way.  

This following piece of advice is from Shlomo's blog - A Perfect World Now

As the Vilna Gaon writes [Commentary on Jonah]:

“The main thing [to keep in mind, is that the purpose of reincarnation], is to affect the repair of a [negative] influence, originating in a previous lifetime...

[One way] to discern exactly what that negative influence is, is to reflect upon the type of wrong your soul yearns after the most, in this lifetime. That which you yearn after most, is likely something you became habituated to in a previous life.

And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is, to repair that which one stumbled in in a previous [life] ...

That’s why some people are drawn after one type of sin, more than another. And that’s also why our Sages say, that one must continually judge himself, and weigh his actions..."

No Common Ground

Two people in Vilna had an argument that required a Din Torah. The agreed to choose the Dayanim through Borerus, where each one chose one Dayan and the two Dayanim would choose the third. One side chose the Vilna Gaon. The other side chose someone who wasn't a Ben Torah and the Vilna Gaon said he would not hear the case together with this other Dayan. He said that the Daas of a Ba'al HaBayis is completely different from Daas Torah and they would never see things eye to eye. 

When the Vilna Gaon was asked where his basis for this was in the Torah, he said that it can be found in Parshas Bamidbar. When discussing the encampment of the Shevatim, the Torah says each Degel had three Shevatim under it. By the last Shevet in each group the pasuk say's "U'Mateh," and the Shevet... By Zevulun who was last in the Degel of Yehuda, right after Yisachar, it says [Bamidbar 2:7] "Mateh," without the letter "Vav".

The Vilna Gaon explains that the letter Vav connects what is written previously with what the Torah is saying now. Since Yisachar learned Torah, and Zevulun were the businessmen, their outlook was always different and there was no common ground between the two. Therefore, the connecting "Vav" was left out.

Source: Revach.net

The Kabbalah of the Three Matzot

by Rav DovBer Pinson

The Three Matzos: Their Outer and Inner Meanings

What is the simple halachic reason that we use three Matzos when leading a Seder? It is so we will have two whole, unbroken matzos over which to bless ha-motzi—as we do at every Shabbos and Yom Tov meal—as well as one matzah to break during the Seder.

The two loaves of Shabbos and Yom Tov commemorate the two whole portions of manna that miraculously appeared every Friday, allowing us to dedicate the day of Shabbos to being with Hashem, rather than to gathering the day’s food. The third matzah of the Seder is broken, symbolizing Lechem Oni, or the ‘bread of poverty’. [Devarim, 16:3] A poor person must ration his food, so he breaks his loaf and hides a portion to eat later.

The Rif [Tenth Century], and the Gra [Eighteenth Century] used only two matzos for the Seder. They held the opinion that we need only one whole unbroken matzah, and one matzah to break. The prevailing opinion today is to use three matzos, two whole matzos and one broken matzah.

Remez, the Hinted Reason for Three Matzos

The three matzos hint at the minimum three matzos that were offered in Temple times as a todah, a ‘thanksgiving offering’. This offering was made when a person was saved from danger or released from prison. On Pesach, we give thanks for the Exodus from Egypt, which was like being freed from prison. [Mordechai]

The three matzos also remind us of when Avraham/Abraham is visited by the angels and he calls to Sarah, “Hurry! Three measures of the finest flour! Knead it, and make ugos [round breads].”[Bereishis 18:6] The Midrash says this meal takes place on Pesach, and the ugos are matzos, made in a hurry so they do not become Chametz .

D’rash, the Expanded Reason for Three Matzos

The three matzos represent the three patriarchs—Avraham, Yitzchak/ Isaac and Yaakov/ Jacob.[Rokeach] They also represent the three categories of Jews—Cohein, Levi, and Yisrael. [Arizal]

When we are preparing for the Seder, we stack the matzos in this order: first the matzah representing Yisrael on the bottom, then Levi above it, and finally the Cohein on top. In this order, their acronym is YeiLeCh, meaning ‘going’ or journeying. The Seder is a process, a journey towards liberation. [The Rebbe Rayatz]

Sod, the Mystical Reason for Three Matzos

Our sages tell us, that, “A child does not know how to call ‘Father’ or ‘Mother’ until he tastes grain.” [Sanhedrein, 70b] This implies that the consumption of wheat is associated with our intellectual development. The Arizal, R. Yitzchak Luria, says that the three matzos symbolize the three forms of intellect: Chochma or ‘wisdom’, Binah or ‘understanding’, and Da’as or ‘awareness’.

The matzah on the bottom of the stack is the one that is combined with Maror [bitter herbs] to make Hillel’s sandwich. This matzah specifically embodies Da’as, a Sefirah that brings together opposites. Hillel’s sandwich brings together the intellect [matzah] and emotions [maror], or brings together redemption [matzah] and slavery [maror].

The middle matzah is broken into two pieces. This is an expression of Binah, whose function is breaking ideas down into fine details. The left brain. The larger of the two pieces is broken into five smaller pieces before it is hidden away as the afikoman. These five pieces represent the five levels of Gevurah, constriction, another ‘left-column’ sefirah, which is just below Binah on the Tree of Life.

The letter Hei

In terms of the sefiros, Binah is represented in the letter Hei, the fifth letter, and a letter that is comprised of two parts, [a right vertical line connected to a horizontal line above, and a left suspended line to the left] thus the middle Matzah is broken into two, and then further into five.

The top matzah is consumed together with the remaining piece of the middle matzah, in fulfillment of the mitzvah of ‘eating matzah’. Fulfilling a mitzvah is a manifestation of Chochmah, a higher intuition or faith in what is above and beyond us. Being that the top Matzah is connected with the letter Yud, a simple one point, the matzah is not broken.

In general, the numerical value of the word matzah is 135, which is the same as the combined values of the Divine names AV [72] and SaG [63]. Av is associated with the sefirah of Chochmah, and SaG is associated with the sefirah of Binah.

Three and Four

Now we have an understanding of why we use three matzos. Another question arises: why should there be three matzos when the main numerical theme of the Hagadah is ‘four’? What is the inner reason for three matzos but four cups of wine, and how can this inspire our Seder?

Our sages tell us [Shabbos, 104a] that the letters Gimmel and Dalet mean Gomel Dalim. The letter Gimel [in Hebrew, the number three] means gomel - ‘giver’ - and the letter Dalet [the number four] means dalim - ‘poor people’, i.e. recipients of the ‘giver’. Thus the relationship between three and four is one of giving and receiving.

This relationship can be understood through the following analogy. One person, ‘the giver’, is considering how to communicate a subtle spiritual insight to another person, ‘the receiver’. Before communication occurs, the insight has three metaphorical dimensions within the mind of the giver: omek or ‘depth’, orech or ‘length’, and rochev or ‘breadth’. ‘Depth’ refers to the giver’s understanding of deeper meaning of the insight. ‘Length’ refers to the giver’s ability to articulate the insight, taking it out of abstraction and giving it an understandable form. ‘Broadening’ means the giver’s ability to develop practical implications of the insight.

The receiver is ‘poor’ in terms of these three dimensions. However, when the giver finally communicates the insight, a fourth dimension is added to the three: relationship with the receiver. Thus, when ‘three’ is received, it becomes ‘four’. The giver’s insight now expands vertically and horizontally within the vessel of the receiver’s mind, and there is a unity between giver and receiver.

Our Redemption

In terms of our Exodus from Egypt, Hashem is the ‘giver’ and we, the redeemed ones, are the ‘receivers’. Eventually we reach a unity with Hashem, but first a relationship must be developed. In the beginning, as slaves, we are dependent, immature, and unable to receive. During the journey of redemption, we become ready to have a genuine relationship with our Redeemer.

We drink four cups of wine to represent the four expressions the Torah uses in reference to the Exodus: “I will take you out,” “I will save you,” “I will redeem you,” and “I will take you to Me.” The first three expressions are like the three dimensions of insight within the giver, and they imply ‘poverty’ on the part of the receiver, for there is not yet an active receptivity or relationship. The fourth term, “…take you to Me” implies a genuine relationship, a unity between the giver and the receiver. This is when communication finally occurs.

In the expression “I will take you to Me,” the term ‘take’, l’kicha, alludes to the ‘taking’ of a marriage partner.[Kidushin, 2a]  Hashem takes us to Himself in marriage when we reach Mount Sinai.  Prior to this, we are still eating the bread of poverty, working on our freedom, and opening ourselves. Under the Divine wedding canopy, we sip the wine of Hashem’s Torah, and we receive the full depth, length and breadth of His insight. In Hashem’s embrace, we transcend intellect, and we are fully redeemed.

In Summary

The three matzos, as the ‘bread of poverty’, are flat and relatively tasteless—representing the receiver in an empty, passive, open state. Therefore, the first three expressions of redemption, in which the receiver is passive, correspond to the three matzos. They also correspond to the three levels of intellect, Chochma, Binah and Da’as, before they are touched and ignited by Divine love.

Wine, in contrast to matzah, is full of taste, color and passion, representing the receiver engaged in a loving relationship. The four cups of wine thus represent the fourth expression of redemption, when we, the receivers, are mature enough to enter into intimate communication with Hashem. When our three intellectual sefiros are then ignited, we transcend intellect. We unite ‘three’ and ‘four’. This is the end goal of our redemption, and these are the energies we activate at the Seder, as we eat the three matzos and drink the four cups of wine.

With blessings for a redemptive Pesach

Rav DovBer Pinson

Source: THE IYYUN HAGGADAH - A Haggadah Companion

In this beautifully written companion to Passover and the Haggadah, Rav DovBer Pinson guides us through the major themes of Passover and the Seder night.

What is the big deal of Chametz vs. Matzah?

What are we trying to achieve through conducting a Seder?

What are the 15 steps of the Seder towards freedom?

What's with all that stuff on the Seder Plate, what do they represent?

The Four Cups of Wine and the Four Stages of Freedom

And most importantly, how is this all related to freedom?

Click here to Purchase as a Soft Cover book

The Mayan Calendar, December 21 and Judaism

Extracts from The Mayan Culture and Judaism by Rabbi M. Glazerson and Professor R. Haralick

click here

Reprinted with permission. I have extracted only a small portion of the information in the book.....I strongly recommend you purchase it  to fully understand all the concepts.

The Mayan calendar counts time until the year 2012, after which we encounter a situation of no more time from their point of view; a time when there will be complete knowledge.  We will have the power to heal, to create and to change everything.

According to Mayan astronomy, our galaxy orbits the Pleiades every 26,000 years*.   In 2012 there will be a completion of the cycle.... and there will be a new dawn for mankind.  In space there will be a situation in which the planets are directly aligned [an occurrence which happens once every 26,000 years], including the earth, the sun, the Milky Way, the Pleiades, Sirius and others. This will happen at exactly 11am on December 21, 2012,  and at 11:11 there will be a stream of new light of pure awareness that will shine without interference from the planets.

*It is important to point out that even though the calculations of the number of years in the Mayan tradition comes to numbers higher than the maximum 6,000 years of Jewish tradition, there is no inherent contradiction to the Torah of Israel. As the Ramban says in his commentary on the Torah [Genesis, 2], the world is supposed to continue for 6,000 years that mirror the six days of creation.  This refers to the physical world created within the system of time.... according to the teachings of relativity in science, the passage of time exists only in the physical world.... the greater the central mass the slower time moves, when the universe began to expand, the meter of time increased its rate. [Similar to the concept mentioned here] 

The Gemara in Nedarim [8:2] states:

Reish Lakish states: ''In the World to Come, there will be no Gehinnom [hell]. Rather, Hashem will remove the sun from its sheath, and the righteous will be healed by it, while the wicked will be punished by it, as it says [Malachi 3:19] ''A sun will come which will burn like a furnace; all the wicked and all the evildoers will be like straw, and the sun will incinerate them... But a sun of kindness will shine for those who fear Me, with healing in its rays.''

The Abarbanel explains this verse:

''The sun performs opposite actions and, depending on the circumstances, it will burn or heal. It whitens laundry and browns the ski, it melts wax and freezes salt, and therefore, whereas the evildoers who are empty and dry like straw will be burnt, the righteous ones who are damp and moist, will be healed.''

 וְעֵת-צָרָה הִיא לְיַעֲקֹב, וּמִמֶּנָּה יִוָּשֵׁעַ

''...and it is a time of trouble unto Jacob, but out of it shall he be saved'' 

[Jeremiah 30:7]

It is interesting to note that the gematria of the words ''and a time of trouble'' is 772, which equals the value of the words ''time of clarity''.  This reinforces the idea that at that time it will be a time of tzara [trouble] for the wicked, and it will conversely be a time of tzohar [clarity] for the righteous.

According to the Mayan calendar, the year 1992 is the first year of the last phase [period 20] of the final stage [13th stage] of the great cycle. It is striking to note that the year 1992 was the year תשׁנ''ב  -

5752 years from the creation of the world, which was the beginning of the time after midday Friday, [on the cosmic clock] when the special Shabbat atmosphere began to descend on the world [according to the holy Arizal]. The Mayans refer to these 20 years as the purification of the earth.  During this period, the earth will become completely purified, including the hearts of the people. Evil will be uprooted and goodness will prevail.  The cycle will culminate on the 21st of December 2012, effectively ending the characteristics of civilization as we know it.  After this, humanity will advance into a new type of civilization.

Rav Kushilevsky comments that when discussing the year 2012, one must take into consideration the wellknown fact that the Vilna Gaon considers the birth pangs of Moshiach to be of 70 years' duration.  In the same vein, there are 70 words in Psalms chapter 20 which include ''May Hashem answer you on the day of trouble''.  In the year 5702, the Holocaust began in full force and, as the Aish Kodesh wrote:  ''The terrible tragedies and horrible, unnatural deaths that the cruel Nazi beasts inflicted upon the House of Israel in the year 5702, in my scope of knowledge of the words of the sages and the Book of Chronicles, there has never before been such suffering...''

From this we infer that the year 5702 began the birth pangs of Moshaich. If we add another 70 years from 5702 in order to get to the date of the actual ''birth'', we get the year 5772 - 2012.

In this time of the ''footsteps of Moshiach'' the aspect of the mixed multitudes [Erev Rav] will be strengthened and the leaders of Israel will emerge from the Erev Rav, as it says in the holy Zohar in various places. This has proven itself true when, in recent years, the government of the State of Israel has consisted of parties and ministers who are committed to fighting against the Torah values of Israel. The Rabbis in the Talmudic tractate, Sanhedrin [98:1] discussed this: ''the kings will turn into heretics'', and as it is said in the commentary, this is also referring to the kingdom of Israel.

The sages tell us in the Talmud that this state of affairs will bring Israel to recognize that ''We have no one to lean on except our Father in Heaven'', as is evident in our days when Israel is having such difficulty fighting off our enemies. This will result in the complete return [teshuvah] of the Jewish nation to their heritage, which is the foundation of the final Redemption, ''Because Israel will only be redeemed if they return''. [Sanhedrin 97: 2]

Please note: the date of December 21, 2012 is thought to be significant by many people and religions.  But Redemption can come at any time, and we hope for Moshiach every day.  The information contained in this blog post is not a prophecy or a prediction, merely a distribution of knowledge that is currently available to us.  Things can change in the blink of an eye. [More to come on this topic, stay tuned]

A Mysterious Guest's Purim Secret

Rav Chaim Volozhin's Purim Secret From A Mysterious Guest

One Purim an old man appeared at Rav Chaim Volozhin's Purim seuda. Rav Chaim gave him a coin for tzedaka. The old man then said that if he gives him another coin, he will tell him a Chiddush in the Megila. Rav Chaim agreed and the old man asked a question.

The Medrash says that after the gezeira of Haman, Moshe Rabbeinu told Eliyahu HaNavi to go tell Mordechai to daven on earth while they will daven in Shamayim. Eliyahu told Moshe that he already saw that the gezeira was signed and sealed in Shamayim so there was no chance of salvation. Moshe asked, was the seal made out of earth or blood. Eliyahu said it was out of earth. In that case said Moshe Rabbeinu there is still hope.

Where, asked the old man, do we see in the Megila that the seal was not from blood? Rav Chaim didn't answer and the old man continued. The Megila says that Haman plotted to destroy the Yehudim, "U'Liabdam". If you break the word U'Liabdam into two words it says "V'Lo B'Dam", the decree was not sealed in blood.

Rav Chaim was so excited about this answer that when he went to visit his Rebbi the Vilna Gaon, he repeated it to him. The Vilna Gaon also became emotional upon hearing this and told Rav Chaim that the "old man" was none other than the old man who revealed this secret over 2,000 years ago during the story of Purim. It was Eliyahu HaNavi himself.

Source: Revach L'Neshama

The Seventh of Adar

"And you will command the Children of Israel" [Tetzaveh 27:20]

The Vilna Gaon asks why the verse begins with Hashem instructing Moshe "And you will command..." without first stating the standard opening "Hashem spoke to Moshe, saying..."

The answer, said the Gaon, is as follows:

The day of Moshe Rabbeinu's passing [and day of his birth] was the seventh of Adar. In most years, this day falls out during the week in which Parshas Tetzaveh is read. Now, in the entire Parshas Tetzaveh, Moshe's name is not mentioned, even once. This alludes to the fact that Moshe's demise took place during this week.

However, continued the Gaon, even though Moshe's name is not mentioned explicitly in Tetzaveh, it is nevertheless there in a hint:

There are 101 verses in the Parsha. If the letters that comprise the name "Moshe" - משׁה -are spelled out in their entirety, we would have the following:

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

If we add up the numerical value of all these letters, and then subtract the numerical value of משׁה [Moshe: 345] - we will be left with the number 101 - the exact number of verses in the parsha.

Source: Rabbi Y. Bronstein

The Torah is Light

''To light up the lamp continuously'' [Tetzaveh 27:20]

The Ner Tamid  [perpetual candle] which the Kohen Gadol kindled in the Beis HaMikdash symbolized the Torah, as the verse states: ''The Torah is light'' [Mishlei 6:23]

In the same way that the Ner Tamid was never extinguished, and its light was a constant source of illumination, so too, the radiance of the Torah will always shine upon the world and its inhabitants.

Each and every individual is commanded to fulfill the precept of ''You should contemplate it day and night'' [Yehoshua 1:8].  By upholding this commandment we ensure that the Torah's light continuously shines and illuminates the world.

**********

The Vilna Gaon's diligence in Torah study was legendary. His days were spent in his room, delving into the depths of the Torah with every ounce of strength that he possessed.

On one occasion, the Gaon's sister arrived from a distant land in order to pay him a visit.  This was by no means a minor event, as the two had not seen each other for some fifty years !

The Gaon went out to greet his sister and, as the halachah dictates, recited the blessing that is said upon seeing an acquaintance that one has not seen for a long time - ''Blessed are You, Hashem... Who resuscitates the dead.''

After concluding the blessing, the Gaon said to his sister: ''My dear sister. I know that we have not seen one another for quite some time. However, when I leave this world and am called before the Heavenly Tribune, I will be asked to give an accounting for every single second of my life.  Each moment of time will be scrutinized and judged on whether or not it was utilized studying Torah and performing Hashem's mitzvos.  How, then, can I waste away the precious time that I have been allotted, by engaging in trivial conversations?''

''I therefore beg your forgiveness, but I must return to my room and resume my Torah study.''

Source: Rabbi Yisrael Bronstein

Compensation

עַיִן תַּחַת עַיִן "An eye for an eye" [Mishpatim 21:24]

The term "eye for an eye" explain Chazal [Bava Kamma 84a] is not meant to be taken literally - one who causes another the loss of an eye is not punished by having to lose his own eye.  Rather, it means that the responsible party must pay the monetary value of an eye.

Chazal's interpretation of this halachah, said the Vilna Gaon, is alluded to in the words of the verse.  Why does the verse state "Ayin tachas ayin" - which literally means "an eye beneath an eye" - and not "Ayin be'ad ayin" - which means "eye for an eye"?

The Torah, explained the Gaon, is hinting to us that in order to discover the true meaning of the verse, we must look at what is "beneath" the ayin, that is the letters that follow the word "ayin" עין:

The letter ayin ע is followed by the letter pei פ

The letter yud י is followed by the letter kaf כּ

The letter nun is ן followed by the letter samech ס

These letters form the word keseph - כּסף - money !

Source: Rabbi Yisrael Bronstein

From Mincha Gedola to the Crack of Dawn

In my blog post about the sunken Costa Concordia, I speculated that.... if we count 266 days - [38 weeks] - which equals the nine months of a human pregnancy [chevlei Moshiach] - we end up on October 7/ 21 Tishrei - Hoshanna Rabba 5773

If you read that blog post, you will remember that the same number 266 was echo-ed by the amount the DOW fell when the Stock Market crashed on August 2nd 2011 [Mincha Gedola].

Seems that The Vilna Gaon predicted this a few hundred years ago:

...The Vilna Gaon on the Mechilta [Shmos 14:20] and the Midrash Talpiyos [Gog] say, that the Gog U'Magog war shall begin three hours before "Hanetz Hachama" [crack of dawn] on Hoshana Rabba, and shall last three hours only. This is why we say " הוֹשַׁעְנָא שָׁלֹש שָׁעוֹת " If we connect this to what the Zohar quoted above said that the war will be in the 73rd year of the century, it comes out that the war shall take place on Hoshana Rabba of 5773.

The date 773 equals "crack of dawn on Hoshana Rabba":

.תשע"ג בְּגִימַטְרִיָּא הָנֵץ הֹשַׁעְנָא רַבָּא

Read more at: Rav Fish Sod HaChashmal Gog U'Magog

Against Our Will

Art: Kimberley Applegate

Pirkei Avos: Vilna Gaon - Because You Will Die Against Your Will

The Mishna in Pirkei Avos [4:22] says that a person is created against his will, he is born against his will, he lives against his will, and he will die against his will. The Vilna Gaon asks, if a person's entire existence is against his will, how can he be held accountable. It is like hiring a person to do your bookkeeping who says he doesn't know anything about bookkeeping. At the end of the year when the books are a mess, can he blame the bookkeeper? Similarly if we never accepted the challenge of life this world willfully, can we be held accountable?

The Vilna Gaon's answer is explained with a Mashal from the Dubno Magid. There was a ranting women who was not able to find someone willing to marry. She was also blind. They finally found her the perfect shidduch, a deaf man who never got married because he was deformed beyond belief. They got married and lived in perfect harmony. He couldn't hear her curses and rantings and she couldn't see how ugly he was.

One day a famous doctor came to town who had a special potion to restore vision and hearing. The couple excitedly went to the doctor who charged them a fortune of money and gave each one special drops. Miraculously they were both cured, but what tzorus it caused! He couldn't believe the cursing coming from his sweet wife and she couldn't stand the site of her deformed husband.

They took the Doctor to Din Torah demanding their money back and then some, for the trouble he caused and the marriage he ruined. The Rov asked the Doctor if he'd like to defend himself. He said there was no need to. He has special drops that can return them to their original state, and he will give it to them for free. At this point they started to scream, no! no! If so said the Doctor, they were satisfied with his treatment and he deserved his pay.

It's true that we we were put on earth against our will. However when it is time to leave the world none of us are happy to go and we fight death with all our might. If so we are happy here and must pay the price of the damage we caused while we are here. The Mishna tells us that we were born against our will but we also are dragged to our grave against our will and that is what does us in.

Source: Revach L'Neshama

An Eighth of an Eighth

"I have become unworthy through all the acts of kindness" [Vayishlach 32:11]

The Vilna Gaon was once asked to explain Chazal's statement [Sotah 5a]  "Said R'Chiya bar Ashi in the name of Rav: A Talmid chacham must have one-eighth of an eighth [of haughtiness]".  

Rashi explains that it is essential for a talmid chacham to possess this minute amount of pride in order to prevent those who are ignorant in Torah learning from making light of him and his words.  Why did Chazal choose specifically the measure of one-eighth of an eighth?

The term "one eighth of an eighth" answered the Gaon, is not a reference to a particular measure. Rather it is hinting at the eighth verse of the eighth parsha of the Torah.  The eighth portion in the Torah is Parshas Vayishlach, and the eighth verse of the parsha [32:11] begins with the word "katonti" - "I am very small".

While a talmid chacham must possess a certain amount of arrogance, it must be a "very small" amount.

Source: Rabbi Yisrael Bronstein

Superficial Honor

"Yaakov has taken everything that belongs to our father, and from what belongs to our father he has amassed all his wealth" [Vayeitze 31:1]

The following question was once posed to the Vilna Gaon: The Midrash Rabbah states in relation to the abovementioned verse:  "There is no honor except for [that accrued by] silver and gold".  Yet, in Shemos Rabbah [ch 38] it states: "There is no honor except for [that accrued by] Torah, as the verse states: "The wise inherit honor".  The question is, is it the Torah or one's wealth that brings a person honor?

Wherever we find the word kavod [honor] spelled without a vav, answered the Gaon, we are meant to apply Chazal's statement "There is no honor except for [that accrued by] silver and gold".  For that type of honor is superficial and false.

However, continued the Gaon, when kavod is spelled in its complete spelling - with a vav - Chazal's statement "There is no honor except for [that accrued by] the Torah" applies.  For the honor that comes from the Torah is genuine and full.

Source: Rabbi Yisrael Bronstein

Upon Me

"His mother said to him: My Son, let your curse be upon me" [Toldos 27:13]

Why, asked the Vilna Gaon, would Rivkah invite a curse upon herself? Why did she not simply say "He will not curse you, my son?"

Rivkah, answered the Gaon, was hinting to Yaakov that he would face three main forms of hardship in his life. These hardships are alluded to in the acronym of the word עָלַי [upon me] - Esav, Lavan and Yosef.

Source: Rabbi Yisrael Bronstein