What Yiras Hashem Really Is

Rabbi Mendel Kessin, new shiur

For the Sake of Heaven

Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram..... [Korach 16:1]

Chazal state in Pirkei Avos [5:20] : ''Any dispute that is for the sake of Heaven will have a constructive outcome, but one that is not for the sake of Heaven will not have a constructive outcome.''

What sort of dispute was for the sake of Heaven? - the dispute between Hillel and Shammai. And which was not for the sake of Heaven? - the dispute between Korach and his entire company.

Why, asked R'Yonason Eybeschutz, does the Mishnah state: ''The dispute between Korach and his entire company''?  Wasn't the dispute between Korach and Moshe?

From here we learn, said R'Eybeschutz, that the dispute was not between Korach and Moshe at all; rather, it was really between Korach and his assembly, as each one of them was vying for leadership and power!  Moshe Rabbeinu, however, did not take up their quarrel; on the contrary, he tried his utmost to appease them so as not to carry on a dispute that would eventually lead to disastrous results.

Source: Rabbi Yisrael Bronstein

Transparency

"It was the season when the first grapes ripen..." [Shelach 13:20 ]

Moses did not command the spies to bring back grapes in particular, but just "fruit", and we find that they brought back various fruits - grapes, pomegranates and figs [v.23]

So why does the Torah stress that "It was the season when the first grapes ripen" and not simply, the time when fruit was ripening?

The process of spying out the Land to conquer it represents our daily mission of evaluating how to advance the "conquering" of this physical world for G-d, through the most effective use of time and resources for Torah.  Verse 20 concludes that the goal of this process is represented by grapes: grapes are unique in that their seeds are visible through their skins, and this teaches us that the goal of our observance is to make the physical "skin" of this world transparent to its higher, spiritual purpose.

Source: Based on Sicha of the Lubavitcher Rebbe, Shabbos Parshas Shelach 5750

The Seven Keys to Shamayim

Written 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.

The True Goal of a Holy Person

Rabbi Mendel Kessin - new shiur

Who is the Moshiach ben Yosef ?

Rabbi Tovia Singer gives us an explanation.

Beha'alotecha: Great Dreams

Written by Chanan Morrison - Rav Kook Torah

In contrast to the unique level and clarity of Moses' prophecy, ordinary prophecy is bestowed through the medium of visions and dreams:

"If someone among you experiences divine prophecy, I will make Myself known to him in a vision; I will speak to him in a dream." [Num. 12:6]

Why Dreams?

Dreams, Rav Kook wrote, serve an important function in the world. Great dreams are the very foundation of the universe. Dreams exist on many levels. There are the prescient dreams of prophets, and the conscious dreaming of poets. There are the idealistic dreams of great visionaries for a better world; and there are our national dreams of redemption — "When God will return the captivity of Zion, we will be like dreamers" [Psalms 126:1].

Of course, not every dream falls under the category of a great dream. Some dreams are inconsequential, as it says, "Dreams speak falsely" [Zechariah 10:2]. What determines whether a dream is prophetic or meaningless?

True and False Dreams

True servants of God concentrate their aspirations and efforts on rectifying the entire world. When one's thoughts and actions are devoted exclusively to perfecting all of creation, then one's imagination will only be stimulated by matters that relate to the universal reality. The dreams of such individuals will naturally be of great significance. Their dreams are tied to the inner truth of reality, to its past, present, and future.

But for those people who are preoccupied with private concerns, their imaginative faculties will be limited — like their waking thoughts and actions — to personal issues. What truth could be revealed in imaginings that never succeeded in rising above the thoughts and wishes of a self-centered individual?

The Sages expressed this idea with the following allegorical imagery: prophetic dreams are brought by angels, while false dreams are brought by demons [Berachot 55b]. What does this mean? Angels are constant forces in the universe, pre-arranged to perfect the world. True dreams relate to these underlying positive forces. Demons, on the other hand, are non-holy forces based on specific objectives which are inconsistent with the overall universal order. False dreams are the resultant fantasies of such private desires.

The True Reality of Dreams

What would the world be like without dreams? Life immersed solely in its material aspects is coarse and bleak. It lacks the inspiring splendor of wide horizons; like a bird with clipped wings, it is unable to transcend the bitter harshness of the current reality. The ability to free ourselves from these shackles is only through the power of dreams.

Some foolishly take pride in being 'realists.' They insist on only considering the material world in its present state — a partial and fragmented view of reality. In fact, it is our dreams that liberate us from the limitations of the current reality. It is our dreams that accurately reveal the inner truth of the universe.

As that future reality is steadily revealed, we merit an increasing clarity of vision. Our perception approaches the aspaklaria me'irah of Moses, with whom God spoke "face to face, in a vision not containing allegory, so that he could see a true picture of God" [Num. 12:8].

[Adapted from Orot HaKodesh vol. I, p. 226; Ein Eyah vol. II, p. 279]

Source: RavKookTorah.org

Tamar Yonah with Rabbi Mendel Kessin

Tamar's latest show recorded yesterday, with our favourite Rabbi Mendel Kessin.

What is Donald Trump’s role in the Messianic era? Is he speeding the process along in a good way, or a harmful way? Why is he so hated by so many people? What will be with the North Korean threat, will there be a nuclear war? And what role do Jared Kushner and Ivanka play in the White House?

Click here to listen.